Christianity Requireth a Renunciation of the World, and All Worldly Tempers
Page 1
Review and Herald
Jul 24, 1856
Publishing Committee · BATTLE CREEK, MICH. · Jul 24, 1856
Christianity Requireth a Renunciation of the World, and All Worldly Tempers.
By Law
(Continued.)
I HAVE, I think, sufficiently shown that our Saviour required an entire renunciation of the world, a forsaking all its enjoyments, in order to be his true disciples; and that the same is as certainly required of us, as he is the same Christ, and we heirs of the same glory.
I will now therefore, I know, be asked, whether all Christians are obliged to sell their estates, and give to the poor, in order to inherit eternal life.
The absurdity and ridiculousness of such a thing, and the disorder it must occasion in life, will be thought sufficient to expose and confute all the foregoing doctrine.
As to the absurdity and ridiculousness of this doctrine in the eyes of worldly wisdom, that is far from being any objection against it; since we are assured by God himself, that the wisdom of this world is foolishness with God, and that the spirit of Christianity, and the spirit of the world, are as contrary to one another as the kingdom of light and the kingdom of darkness.
What can be more contrary to worldly greatness and wisdom than the doctrine of the cross, a crucified Saviour? Which way could any one expose himself to more jest and ridicule than by being too weak and humble to resent an affront, and accept a challenge?
Not only rakes and libertines, but the grave, the religious part of the world, talk of the necessity of defending their honor, and reckon it a shame not to resent and fight when the affront is given.
This makes the spirit of the world; though it be as consistent with our religion to honor the memory of Cain for killing his brother, as to make it a part of honor to give or accept a challenge.
This may serve to show us that we must disregard the wisdom and maxims of this world, and not form our judgment of Christian virtues, with any regard to it; since by it patience and meekness may be reckoned shameful, and revenge and murder as instances of honor.
But I give now a direct answer to the foregoing question, and venture to affirm, upon the proofs I have already produced, that all Christians are really and effectually obliged to do that which our Saviour required of the young man.
Our Saviour bid him sell all that he had, and give to the poor, that he might have treasure in heaven; that is, he required him to renounce the self-enjoyment of his estate, to live no longer in the gratification of his plenty, but offer it all to God in works of charity, and relief to others.
Now the selling all is only a circumstance of parting with the enjoyments of his riches from himself, to all such objects and uses as are worthy of it in the sight of God.
If our Saviour had told sinners that they must repent in sackcloth and ashes, I should have thought that sackcloth and ashes were only mentioned as a particular way of expressing a general duty, and that though the circumstance of sackcloth and ashes might be omitted, yet the thing intended the degree of humiliation and sorrow, was always to be performed in the same degree.
I take it to be the same in the case before us. It is not necessary that a man should sell all that he hath, because that was the expression used to the young man, but it is necessary that he comply with the thing signified, and practice all that disregard of the world, and heavenly affection which is there taught.
He sufficiently selleth all who parteth with the self-enjoyment of it, and maketh it the support of those that want it.
This seems to me to be the true and plain meaning of the passage. The words, sell all, are only used as a form of speech as a general way of expressing the parting with the enjoyment of an estate, as sackcloth and ashes were a general way of expressing repentance; and not as laying any direct obligation of parting with an estate in that particular way, any more than sackcloth is always necessary to a true repentance.
A person that was to give away his estate would surely comply with the doctrine of the text, which shows that it is the thing signified, and not the particular manner of doing it, that is required.
Yet it is the keeping to this literal sense of the words, as if the selling all was the particular thing enjoined, that has taught people to excuse themselves from the doctrine there delivered.
For there was some pretence to think that so particular an action as the selling all could only relate to him to whom it was enjoined.
But if men would consider that this selling all is only a circumstance of the thing, as sackcloth is a circumstance of repentance; and that the thing required is heavenly affection and devotion to God, they would find themselves as much concerned in the doctrine there delivered, as in any other doctrine of Scripture.
When our Saviour related the good Samaritan's charity, and said unto the man that talked with him, Go, and do thou likewise, he is not exhorted to stay for an opportunity of doing the same action, but to do the same thing which was implied by that action.
Taking therefore the words in this plain sense, as an exhortation to such a degree of heavenly affection, and disclaiming all self-enjoyment of riches, and not as to any particular action of selling all, it must be affirmed that they equally concern all rich men to the end of the world, as that young man, to whom they were spoken.
For as he was called to that temper of mind, because it was a right temper for a Christian, a proper instance of his faith and hope and devotion to God, and a right way of using the things of this world; how can it be thought that the same temper is not equally right and Christian in every rich man now? Or how can it be thought that the rich men of this age are not equally obliged to act conformably to the temper and spirit of religion now, as well as in the days of Christ?
Are not humility and meekness to be practiced in the same fullness that they were in our Saviour's time? But if they are it will be impossible to show why any other virtues should admit of any abatement.
Or can any one show a better instance of humility and meekness, than in departing from the splendid enjoyments of his fortune, to make it the support and relief of poor and distressed people. It ought also to be considered whether it is not impossible to show that meekness and humility which was then required, unless he practices them in these instances.
Let it also be considered that this use of worldly things is not only commanded, as suitable to the graces and virtues of the Christian life, but that the case of the rich man in torments, with the other passages above mentioned, are so many express threatenings against our disobedience.
So that it must be affirmed that we are as much obliged to labor after the same degrees of faith, hope, heavenly affection, and disregard of the world, as after the same degrees of humility, charity and repentance, that ever was required of any Christians.
Let it also be considered that the command of selling all, is only particular in the expression; but that the thing required is the general temper of Christianity; as is expressed by being dead to the world, having our conversation in heaven, being born of God, and having overcome the world; these expressions have no proper meaning, if they do not imply all that heavenly affection, and disregard of riches to which our Saviour exhorted the young man.
God forbid, saith St. Paul, that I should glory, save in the cross of our Lord Jesus Christ, by whom90the world is crucified unto me, and I unto the world. Gal. vi, 14.
Now I desire to know why any Christian should think it less dreadful not to be crucified and dead to the world than St. Paul thought it? Is not the temper and spirit which the apostle shows here, as much to be aspired after, as in any other part of Scripture?
But can those who spend their estates in their own indulgences, who live in the pomp and pleasures of riches, can they without profaneness say that of themselves, which the apostle hee saith of himself?
Or can they be said to have the Spirit of Christ, who are directed by a spirit so contrary to that of the apostle? Yet the Scripture says expressly, that if any man hath not the Spirit of Christ he is none of his.
Thus we see that this renunciation of the world, which is thought too great an extreme, to be taken from the command given to the young man in the Gospel, is the common temper of Christianity, and a doctrine the most universally taught of any other. It is indeed the very heart and soul of Christian piety, it is the natural soil, the proper stock from whence all the graces of a Christian naturally grow forth; it is a disposition of all others the most necessary and most productive of virtue. And if we might now be more earthly than in the days of Christ, we must of necessity be proportionably wanting in all other virtues. For heavenly affection enters so far into the being of all Christian virtues, that an abatement in that, is like an alteration in the first wheel that gives motion to all the rest.
I will now a little appeal to the imagination of the reader.
Let it be supposed that rich men are now enjoying their riches, and taking all the common usual delights of plenty; that they are laboring for the meat that perisheth, projecting and contriving scenes of pleasure, and spending their estates in proud expenses.
After this supposition, let it be imagined that we saw the holy Jesus, who had not where to lay his head, with his twelve apostles, that had left all to follow him; let us imagine that we heard him call all the world to take up their cross and follow him, promising a treasure in heaven to such as would quit all for his sake, and rejecting all that would not comply with such terms; denouncing woe and eternal death to all that lived in fulness, pomp and worldly delights: let it be imagined that we heard him commanding his disciples to take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be clothed; and giving this reason for it, because after all these things do the Gentiles seek.
Let it be imagined that we saw the first Christians taking up the cross, renouncing the world, and counting all but dross that they might gain Christ.
I do not now appeal to the judgment or reason of the reader, I leave it with his imagination, that wild faculty, to determine whether it be possible for these two different sorts of men to be true disciples of the same Lord.
To proceed:
Let us suppose that a rich man was to put up such a prayer as this to God:
“O Lord, I thy sinful creature, who am born again to a lively hope of glory in Christ Jesus, beg of thee to grant a thousand times more riches than I need, that I may be able to gratify myself and family in the delights of eating and drinking, state and grandeur; grant that as the little span of life wears out, I may still abound more and more in wealth, and that I may see and perceive all the best and surest ways of growing richer than any of my neighbors; this I humbly and fervently beg in the name, &c.”
Such a prayer as this should have had no place in this treatise, but that I have reason to hope that in proportion as it offends the ear, it will amend the heart.
There is no one, I believe, but would be ashamed to put such a prayer as this to God, yet let it be well observed, that all are of the temper of this prayer, but those who have overcome the world.
We need not go amongst villains, and people of scandalous characters, to find out those who desire a thousand times more than they need; who have an eagerness to be every day richer and richer; who catch at all ways of gain that are not scandalous, and who hardly think anything enough, except it equals or exceeds the estate of their neighbors.
I beg of such that they would heartily condemn the profane and unchristian spirit of the foregoing prayer, and that they would satisfy themselves, that nothing can be more odious and contrary to religion than such petitions.
But then let them be assured also of this, that the same things which make an unchristian prayer, make an unchristian life.
For the reason why these things appear so odious in a prayer, is because they are so contrary to the spirit of religion. But is it not as bad to live and act contrary to the spirit of religion, as to pray contrary to it.
At least, must not that manner of life be very blamable, very contrary to piety, which is so shocking, when put into the form of a prayer?
But indeed, whatever we may think, as we live, so we really pray; for as Christ saith, where our treasure is, there will our heart be also; so as the manner of our life is, so is our heart also; it is continually praying what our life is acting, though not in an express form of words.
To pursue this argument a little: Is this prayer too shocking? Dare we not approach God with such a spirit? How dare we then to think of approaching him with such a life?
Need we any other conviction that this manner of life is contrary to the spirit of Christianity, than this, that the praying according to it in Christ's name, comes near to blasphemy?
Does not this also sufficiently convince us of the reasonableness of Christ's command, to forsake the fulness, the indulgence, and pride of estates; since it is a state of life that our reason dare not ask God to give us?
Let it be considered how we should abominate a person whom we knew to use such a prayer, and let that teach us how abominable a life that is like it must make us to appear in the eyes of God, and with this addition of folly joined to it, that we call the prayer profane, but think the life that answers to it to be Christian.
Perhaps there cannot be a better way of judging what manner of spirit we are of, than to see whether the actions of our life are such as we may safely commend to God in our prayers.
For it is undeniable, that they are such as we dare not mention to God in our prayers, we ought in all reason to be as fearful of acting them in his presence.
We may indeed do several innocent things which, on account of their littleness, are unfit to be put into our devotions; but if the chief and main actions of our life are not such, as we may justly beg the assistance of God's Holy Spirit in the performance of them, we may be assured that such actions make our lives as unholy as such petition would make our prayers.
From all that has been above observed, I think it is sufficiently plain, that the present disciples of Jesus Christ are to have no more to do with worldly enjoyments than those that he chose while he himself was on earth; and that he expects as much devotion to God, and heavenly affection from us, as from any that he conversed with, and speaks the same language, and gives the same commands to all rich men now that he gave to the rich young man in the Gospel.—Law.
(To be Continued.)
THE SAINTS' ENCOURAGEMENT.
A MORN will dawn on this dark night of woe;
A sunny calm succeed the midnight storm;
To those who joyfully endure, below,
And faithful to their trust, his will perform.
A few more conflicts on this stormy shore;
A few more trials in this vale below,
And we shall shout our toils and sufferings o'er,
Where everlasting pleasures we shall know.
Then fainting, pilgrim on the thorny way,
O look not back nor let thy labors cease;
For soon the rich reward will thee repay,
When Jesus comes to bring a sweet release.
Not with a purple robe or crown of thorns
The Conqueror comes, to certain victory led;
A brighter crown his lovely brow adorns
Than ever o'er a monarch's, luster shed.
In all the Father's glory he'll descend,
His saints to gather home in endless day;
While shining hosts of angels will attend
His burning chariot, on its glorious way.
And when the parting heavens shall back retire,
And clothed with power the Son of man appears,
Before the flame of his avenging ire,
The loftiest bow; the stoutest quail with fear.
Not so with those who love and serve him here,
And onward press, whatever may annoy,
Who long for their Deliverer to appear,
That in his presence they may share his joy.
No! this will be the burden of their song,
As untold glory lights the careworn brow;
Lo! this is He for whom we've waited long,
And from the storm of wrath he'll save us now.
CHURCHES AND MILLSTONES.
HAVING spent at least a score of years in the milling business, and having since been engaged as a laborer in the Church of Christ. I have often been led to compare the former with the latter period of my labors, and I find that a striking similarity exists between the two. Think it not strange, dear reader, when we say the Church is similar to a millstone; even a genuine French-Burr-Millstone; and that in the management of such a stone, we may learn a lesson in respect to the government and advancement of the interests of the Church of Christ. We have dressed quite a number of millstones, and must be allowed to have some knowledge of the business. But let us notice the points of comparison:—
1. A millstone is made up of many different pieces.
So the Church is composed of many members, from various tongues, nations and people, which make up one body, of which Christ is the head.
2. She pieces must be collected and brought to a proper shape, and must be well jointed and cemented together.
So the members of the Church must be collected by the invitations of the divine word, backed by the influences of the Spirit, and must be so shaped and formed by grace, as to become fit subjects for membership. The ministers of the Gospel are the agents employed to superintend this part of the work; and as by nature a stone is not fitted to occupy a place in a millstone; so there is no natural fitness in a man for membership in the Church.
3. The pieces composing a millstone, must, after they are shaped and joined together, be secured by a strong band; otherwise they would when set in motion be scattered in every direction.
The members of the Church must be bound and cemented together by “the bond of perfection,” which “is the love of God.” In this their strength and their usefulness consist. When this is broken, all that can hold them together is sundered, and the connection between them ceases. It is true, they may be shaped and cemented together, and have every appearance of substantial unity, but if this bond does not enclose them we may not reasonably expect any good results. Love, supreme to God, and love to one another, constitute the bond of union. If in possession of every other characteristic, it will profit them nothing if they lack love.
4. The pieces in a millstone vary, as to pourousness, solidity and temper. Some are very open, others very close, while some are soft and others very hard.
The members of a church generally vary, very much in their character; some being free and open-hearted, others reserved and distant; while some possess a pliable, yielding disposition, others are obstinate and stiff-necked. The disciples of Christ were of various temperments, and the history of the Church since the apostolic days, furnishes abundant evidence that such has always been the case.
5. A millstone has but one eye which must be exactly central. In any other part the eye would be an injury, and without the eye, there could be no feed admitted to the stone.
The church must be single eyed. “If the eye be single the whole body shall be full of light.” The glory of God must be the aim of the Church. On him the members depend for that spiritual light and life, which is necessary for their welfare, and on which their very existence depends.
6. The pieces of a millstone must be properly arranged by the maker, and are each placed in a position where they can be most useful.
Thus in the Church: there are various offices and stations to be filled; and God hath set some “apostles, prophets, teachers helps,” &c., “every one of them as it hath pleased him;” and in a class or congregation, the person to whom is entrusted the oversight thereof, should be capable of judging of the talents and tempers of each, and then place them in a position where the they may be most useful. Such position the members should also keep, and be found faithful in the discharge of their several duties.917. To produce good flour, a millstone must be very even on the face; the least imperfection in this respect will cause an inequality in the grinding.
The Church must be “like minded,” “of one mind;” a difference in opinion will cause too severe a discipline in some respects, while others are slighted, for a variety of opinion will cause a division of heart; thus the bond of union will be affected, and evil results are sure to follow. “Let the same mind be in you which was also in Christ Jesus.”
8. A millstone is liable to become uneven on the face by use.
A church is subject to the same evil. In its labors in the cause of God, the patience of some will wear down, while the selfishness of others will stick up, and thus an unevenness will be produced. The difference in temper is the cause of this. Some church members are often inclined to be up, while others are equally as much inclined to be down; both parties require close attention. Bearing “one another’s burden’s” is a lesson not soon learned by some.
9. To preserve the even face of a millstone, it must be frequently examined, by applying the red-staff, or as some call it, the “straight-edge,” to it. This is a square stick of wood, even to a hair on one side, on which a very thin coat of red paint is spread; by applying this to the face of the stone, the parts too high will be marked by the paint, while those too low will not be touched.
A church must be under the constant watch-care of its ministers, who should apply the divine word to them, anointed with the Holy Ghost. They must be weighed in the balances of the sanctuary. Judging closely by this standard, all unevenness and irregularity can easily be detected. The reproofs and warnings will fall upon the heads of the disobedient; while the blessings and promises of the word, will not be participated in by the negligent and undutiful. The Spirit of God accompanying the word, will leave an impression for good or evil; and where the influences of that Spirit are not felt, the cause should be examined into.
10. To restore the even face of a millstone, all the highest parts have to be brought down to a level with the lowest; this is done by rubbing, dressing or grinding, or all of these combined may be necessary to produce the desired result. The lower parts cannot be raised.
In restoring the peace and unanimity of the church, attention should be paid to this fact: that a spirit of humility is necessary, and that the christian’s position should be a lowly one, “not high-minded,” “but condescend to men of low estate.” Church members are not always willing to submit to this: they will not come down, but want others to come up to them; this must not be expected; if you are up you are too high, and it is for you to come down. Instruction, admonition, or warning, or all of these combined must be applied to restore the peace and harmony of the Church. It may frequently be found necessary to apply the rough face-hammer to some of the most obstinate members, and dress them off, to bring them to a proper level, as the high must absolutely come down!
11. One piece of too hard a nature in a stone will cause constant trouble, as it is apt to bring all the rest out of face.
Thus one unruly member in a class or congregation may cause a great deal of trouble, and may require constant dressing down. Such characters are a great annoyance both to the preacher in charge and the rest of the members; and nothing less than a good dressing down now and then, can keep them out of mischief. Mind this.
12. When a piece in a millstone becomes rotten, as is sometimes the case, there is no remedy for it, such must be thrown out and its place supplied.
When a church member loses the vital principal of religion—falls from grace—he is not only useless, but a hindrance in the church, and the rule laid down in the divine word, must be applied to him, which teaches us to “put such away from us.”
In conclusion let us not forget that the hearts of the unregenerated are as hard as the “nether millstone,” and that wisdom and grace from on high, alone can make us successfull laborers in the cause of our God, for the salvation of their souls. Let us be humble, and stoop low down to raise the fallen high up; not being an offense to the little ones in Christ’s Church, lest a millstone be used as a means to sink us in the depths of the sea.—S. Vonnieda.
PRAYER AND PRAISE.
By Leighton
They know little of their own wants and emptiness, who are not much in prayer; and they know little of the goodness of God who are not much in praise. The humble christian hath a mind in some measure framed to both. He hath within him the best Schoolmaster, who teaches him how to pray and how to praise, and makes him delight in the exercise of them both.—Leighton.
Path of the Just—Its Radiancy.
By T. H. Stockton
The path of the sun is a radiant path. It is not only glorious. That expresses but half the truth. It is glorious because it is radiant. The sun is not like the moon—a mere reflector, glittering with borrowed light. God has given it light in itself; and therefore it shines, and cannot but shine. If the mountains could be lifted up, until they should enclose it like a wall; and the clouds ascending from the mountains, should concentrate their masses, and overarch it like a roof—it would shine still. Nay, made the more intense by the confinement, it would turn the mountains into diamonds, and the clouds into crystals, and flash through them all, and fill the world with new splendors.
So with the path of the just. His glory is from within. It is a radiation. Put him where you will, he shines, and cannot but shine. God made him to shine.
For instance, imprison Joseph—and he will shine out on all Egypt, cloudless as the sky where the rain never falls. Imprison Daniel—and the dazzled lions will return to their lairs, and the king come forth to worship at his rising, and all Babylon bless the beauty of the brighter and better day. Imprison Peter—and, with an angel for his harbinger star, he will spread his aurora from the fountains of the Jordan to the wells of Beersheba, and break like the morning over mountain and sea. Imprison Paul—and there will be high noon over all the Roman Empire. Imprison John—and the isles of the Ægean, and all the coasts around, will kindle with sunset visions, too gorgeous to be described, but never forgotten—a boundless panorama of prophecy, gliding from sky to sky, and enchanting the nations with openings of heaven, transits of saints and angels, and the ultimate glory of the city and kingdom of God.
Not only so; for modern times have similar examples: examples in the church, and examples in the state. For instance, bury Luther in the depths of the Black Forest—and "the angel that dwelt in the bush" will honor him there; the trees around him will burn like shafts of ruby, and his glowing orb loom up again, round and clear as the light of all Europe. Thrust Bunyan into the gloom of Bedford jail—and, as he leans his head on his hand, the murky horizon of Briton will flame with fiery symbols—"delectable mountains," and celestial mansions, with holy pilgrims grouped on the golden hills, and bands of bliss, from the gates of pearl, hastening to welcome them home.—T. H. Stockton.
"Escape for thy life!" was the merciful warning
From heaven vouchsafed to the good man of old,
By angels conveyed on the terrible morning
When burst the fire-torrent on vice's dark hold.
"No fondly delaying: no looking behind thee:
"Speed onward in haste with thy daughters and wife,
In the cave of yon mountain a shelter to find thee:
Destruction surrounds thee: escape for thy life!"
And O has it ceased? and does mercy no longer
Proclaim to thee, mortal, that danger is nigh?
No, sinner: each hour it comes louder and stronger,
The voice that implores thee for refuge to fly.
To linger is madness, a snake in thy path:
Each moment neglected with peril is rife.
It gathers—the tempest of vengeance and wrath;
Hark, hark to its thunders! "Escape for thy life!"
By prophet and saint has the warning been spoken,
Successive revealing the councils of God;
His Spirit "confirming," by sign and by token,
Each proffer of mercy, each threat of his rod.
They bid thee be girded with heaven's own armor:
The conflict impends, and how mighty the strife!
Deaf adder, awake to the voice of the charmer!
The cross be the refuge: "Escape for thy life!"
And dream not the menacing danger thou fearest
Is found in the wild passion-tempest alone:
It lurks in the joys to thy heart that are dearest,
Alluring thee sinward, each caution o'erthrown.
Then think of the parent whose faith, all unshaken,
Devoted the hope of his age to the knife;
The thought on thy soul a like trust may awaken
To sacrifice all, and escape for thy life!
COMMIT ALL TO CHRIST.
COMMIT to Christ thine all; so shall thy treasure be,
Secure from moth and rust, from theft, and fire, and sea
And in the final day, transmuted to pure gold,
Thy safe investment then shall yield thee wealth untold.
Daily Walk with God.
By Christian Advocate
"Be thou in the fear of the Lord all the day long." Prov. xxiii, 17.
How may this be done?
1. Raise your thoughts to God in your first waking moments, as David, who said, "When I am awake I am still with thee."
2. Seek the Lord by secret, fervent prayer, and say, "My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee and look up."
3. At a convenient hour collect together your household for family worship, reading the word of God, and prayer.
4. Carry religious tempers and manners into your family and business, and all the engagements of life.
5. Suitably acknowledge God in the meals you take; seeking his blessing, and giving thanks to his name.
6. In the midst of your avocations, frequently send up ejaculations to heaven for grace, help, and preservation; especially in circumstances, of difficulty, danger and strong temptation.
7. If practicable, retire in the course of the day for devotional purposes, like him who said, "Evening and morning, and at noon, will I pray and cry aloud, and he shall hear my voice."
8. Improve every opportunity you have to witness for God and truth, and to do good to your fellow creatures.
9. Close the day as it began, with family worship, and secret prayer.
10. Acknowledge yourself an unprofitable servant, and depend only upon the blood and righteousness of the Lord Jesus Christ for acceptance with God, now and in the day of Judgment. Thus walk with God here, and hereafter you
"Shall walk with God, High in salvation, and in the climes of bliss."
Ch. Ad.
Does the World Hate Piety?
Does the World Hate Piety?—In answer to this question, the celebrated Sidney Smith says: "It is not true that the world hates piety. That modest and unobtrusive piety which fills the heart with all human charities, and makes a man gentle to others and severe to himself, is an object of universal love and veneration. But mankind hate the lust of power when it is veiled under the garb of piety; they hate cant and hypocrisy; they hate advertisers and quacks in piety; they do not choose to be insulted; they love to tear folly and impudence from the altars which should only be a sanctuary for the righteous and the good."
This seems very plausible, but it is not true. There once lived a man whose "modest and unobtrusive piety" no one doubts. It has even extorted the praise of bitter opponents. But did Jesus of Nazareth find himself the "object of universal love and admiration"? Nay, did he not justly apply to himself the words of the Old Testament, "They hated me without a cause?"—Chr. Intel.
Believing in Christ
Believing in Christ.—This was the directions of Paul and Silas to the Philipian jailor: Stay not to questioning his willingness, for "every one that asketh receiveth,"—doubt not his power, for "he is able to save to the uttermost,"—plead not your unfitness, for though you are not worthy, you are welcome.
The Jesuits and the Decalogue
BORLAW said of the Jesuits, that they were men who lengthened the creed and shortened the Decalogue.
THE ONE THOUSAND YEARS' REIGN.
By James White
WHERE will it be? in heaven or on the earth? is a question not fully settled in some minds. Some conclude that the testimony is plain that Christ and the saints will be on the earth during the 1000 years. A sister in Wisconsin has recently written to a sister in this Village on the subject, and presents the following texts as proof. Let us see if they prove what they are quoted to prove. She says—
"The word says, 'for the upright shall dwell in the land, and the perfect shall remain in it.' Prov. ii. 21. The righteous shall never be removed, but the wicked shall not inhabit the earth. Prov. x. 30. 'But the meek shall inherit the earth and shall delight themselves in the abundance of peace. For such as be blessed of him shall inherit the earth and they that be cursed of him shall be cut off. The righteous shall inherit the land and dwell therein forever.' Ps. xxxvii, 11, 22, 29. 'And I saw thrones and they sat upon them, and judgment was given unto them, and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither the image neither had received his mark upon their forehead, or in their hands, and they lived and reigned with Christ a thousand years.' Rev. xx, 4. Rev. v, 10, tells where they will reign during the thousand years. 'And hast made us unto our God kings and priests, and we shall reign on the earth.' Now what can we do with such positive testimony as this?
"One text says, The perfect shall remain in the land, another, The righteous shall never be removed. Again, the same class who had not worshiped the beast, neither his image are to reign with him 1000 years and reign on the earth.
"Dear sister, this testimony troubles me. I don't see how we can expect to live in heaven during this period. And what do these scriptures mean, if not precisely what they say?"
We most solemnly and fully believe just what Prov. ii. 21; x, 30; Ps. xxxvii, 11, 22, 29, declare, that "the meek shall inherit the earth," that the "righteous shall inherit the land." They "shall never be removed," but "remain," and "possess the kingdom for ever, even for ever and ever." But these texts say not a word respecting the 1000 years, or where the saints will be during that period; whether immortal saints will come down on the earth at the commencement or the close of the 1000 years.
It may however be said that the expressions, "The perfect shall remain in it," and, "The righteous shall never be removed," prove that the saints will not go to heaven at the second coming of Christ, but remain on the earth. But with this view the texts prove too much. They prove that St. Paul was mistaken when he declared that they would be caught up to meet the Lord in the air. If they are never moved off from the earth, they never will be caught up from it to meet Jesus in the air.
The expressions relative to the saints' never being moved, their remaining, &c., evidently teach the same as Dan. ii. 44; vii, 18. "But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever."
Rev. xx, 4, declares that the saints live and reign with Christ 1000 years, but says not a word in regard to their location during that period. Neither does Rev. v, 10, teach where the saints will be during the 1000 years. Here is where some err, in putting Rev. xx, 4, and v, 10, together, and making them declare that the saints reign with Christ 1000 years on the earth. And so confident is our sister on this point that she asserts as follows:—
"Rev. v, 10, tells where they will reign during the thousand years. And hast made us unto our God kings and priests, and we shall reign on the earth."
The text teaches that the saints will reign on the earth, but does it tell when? and how long? No. Not a word. But, really, does not Rev. v, 9, 10, teach that the saints are redeemed from mortality and corruption, that they are kings and priests unto God, yet are not on the earth? but are looking forward to the time when they shall reign on the earth? We inquire. Where are they when they sing the new song of verse 9? They are redeemed, they are kings and priests unto God, consequently reigning, yet they look forward to the time when they will reign on the earth. It must be admitted that Rev. v, 9, 10, strongly favors the position that the saints reign with Christ 1000 years before they inherit the earth.
We hope the testimony quoted by our esteemed sister will no longer trouble her. The texts do mean just what they say, but do not furnish the least proof that the saints and Christ reign on the old earth during the 1000 years, while a large portion of it at least bears all the marks of the curse, and is inhabited by wicked men. J. W.
OUR LATE VISIT
By James White
WITH the brethren at Hastings, Grand Rapids, and Bowne, was refreshing and cheering to us, and we trust will result in some good to the brethren. At Hastings we gave a discourse in the Court House by the request of the husband, children and friends of sister Hutchinson who fell asleep April 8th. From the inquiry, "What is man?" [Heb. ii. 6] we spoke (1) of man's condition in this life, (2) of his condition in death, and (3) of his condition in the resurrection. Our positions are too well known to make it necessary to state them here. The few firm friends in Hastings are encouraged to press forward.
At Grand Rapids we spent three days with those families who have stood by the cause. Here we found necessary rest and freedom of spirit. Those in that vicinity who followed Ira Wyman in his work of division are in a deplorable condition. His vile conduct has destroyed the confidence of his friends, while they are left without meetings, and without union of sentiment among themselves. We would gladly help them if they would be helped. But it is a painful fact that in most cases when individuals are led off by wicked and deceitful men, they drink so largely of the poison of prejudice, that the development of the plainest facts in the case showing their wrong course, will not induce them to return to their former brethren with proper confessions. How dangerous to step wrong! One false step may prove fatal in the end.
Sabbath, July 5th, we met with the brethren in Bowne. The large school-room was nearly filled. We spoke to them twice, baptized five, and in remembrance of the scenes of Calvary partook of the emblems of the broken body and shed blood of Christ. On First-day we had a large congregation at the center of the town who listened with attention for more than two hours to the warning message of Rev. xiv. 9-12. Here several others resolved to keep the Lord's Sabbath.
Only a few months since and there were no Sabbath-keepers in Bowne. Bro. J. B. Frisbie visited the place twice last Spring and gave lectures, which stirred the whole community. There are fifteen or twenty firm in the present truth, and others convicted and convinced. God save them from hesitating in regard to taking a bold stand till the convicting Spirit of God shall leave them. Preaching brethren are solicited by the brethren there to visit Bowne. It is on the direct road by private conveyance from Hastings to Grand Rapids. J. W.