Signs of the Times, Vol. 1, No. 28. (5/20/1875)

Signs of the Times

May 20, 1875

Pacific Seventh-day Adventist Publishing Association · Oakland, Cal. · May 20, 1875

The Sermon.

By Elder J. H. Waggoner

PERPETUITY OF SPIRITUAL GIFTS.

BY ELDER J. H. WAGGONER. (Continued.)

We trust the reader will not forget our proposition, that if a single well-attested instance of the manifestation of the Spirit of prophecy, or of any gift of the Spirit, can be produced this side of the apostles, then the force of every objection or argument against their perpetuity throughout the entire Christian dispensation is destroyed. For if they can be shown to have existed at any time since the apostles, then there is no reason remaining why they may not exist through all time, as long as the gospel is preached to the world.

As the apostle Paul said, "I will come to visions and revelations of the Lord." And the facts and occurrences which are presented justify this application of the apostle's words. The trance or vision of William Tennent is well known to the churches. The writer of this first heard of it about twenty-five years ago, through the pastor of a Baptist church of which he was a member. The pastor related it as an instance of a modern manifestation of God's Spirit, in which he had the fullest confidence. The account of it was published in the Evangelical Intelligencer in 1806, and placed in the Memoirs of Tennent's life in 1815.

Mr. Tennent was once pastor of a Presbyterian church in Freehold, New Jersey. He was respected by all as a man worthy of the fullest confidence. His biographer says of him :—

"If there ever was a person who deserved to be believed unreservedly on his own word, it was he. He possessed an integrity of soul, and a soundness of judgment, which did actually secure him an unlimited confidence from all who knew him. Every species of deception, falsehood, and exaggeration, he abhorred and scorned. He was an Israelite, indeed, in whom there was no guile."

MR. TENNENT'S VISION.

The relation of his vision is as follows :—

"After a regular course of study in theology, Mr. Tennent was preparing for his examination by the Presbytery, as a candidate for the gospel ministry. His intense application affected his health, and brought on a pain in his breast and a slight hectic. He soon became emaciated and at length was like a living skeleton. His life was now threatened. He was attended by a physician, a young man who was attached to him by the strictest and warmest friendship. He grew worse and worse, till little hope of life was left. In this situation his spirits failed him, and he began to entertain doubts of his final happiness. He was conversing one morning with his brother in Latin, on the state of his soul, when he fainted and died away. After the usual time he was laid out on a board, according to the common practice of the country, and the neighborhood were invited to attend his funeral. The next day. In the evening his physician and friend returned from a ride into the country, and was afflicted beyond measure at the news of his death. He could not be persuaded that it was certain; and on being told that one of the persons who had assisted in laying out the body thought he had observed a little tremor of the flesh under the arm, although the body was cold and stiff, he endeavored to ascertain the fact. He first put his own hand into warm water, to make it as sensible as possible, and then felt under the arm and at the heart, and affirmed that he felt an unusual warmth, though no one else could. He had the body restored to a warm bed, and insisted that the people who had been invited to the funeral, should be requested not to attend. To this the brother objected as absurd, the eyes being sunk, the lips discolored, and the whole body cold and stiff. However the doctor finally prevailed, and all probable means were used to discover symptoms of returning life. But the third day arrived, and no hopes were entertained of success, but by the doctor, who never left him, night nor day. The people were again invited and assembled to attend the funeral. The doctor still objected, and at last confined his request for delay to one hour, then to half an hour, and finally to a quarter of an hour. He had discovered that the tongue was much swollen and threatened to crack. He was endeavoring to soften it by some emollient ointment, put upon it with a feather, when the brother came in, about the expiration of the last period, and mistaking what the doctor was doing for an attempt to feed him, manifested some resentment, and in a spirited tone, said, 'It is shameful to be feeding a lifeless corpse;' and insisted with earnestness, that the funeral should immediately proceed. At this critical and important moment, the body, to the great alarm and astonishment of all present, opened its eyes, gave a dreadful groan, and sunk again into apparent death. This put an end to all thoughts of burying him, and every effort was again employed in hopes of bringing about a speedy resuscitation. In about an hour the eyes opened, he gave a heavy groan, and then again all appearance of animation vanished. In another hour life seemed to return with more power, and a complete revival took place, to the great joy of the family and friends, and to the no small astonishment and conviction of very many who had been ridiculing the idea of restoring to life a dead body. After he was able to walk the room, and to take notice of what passed around him, on a Sunday afternoon,

his sister, who had staid from church to attend him, was reading in the Bible, when he took notice of it, and asked what she had in her hand. She answered that she was reading the Bible. He replied, 'What is the Bible? I know not what you mean.' This affected the sister so much that she burst into tears, and informed him that he was once well acquainted with it. On her reporting this to the brother when he returned, Mr. Tennent was found upon examination to be totally ignorant of every transaction of his life, previous to his sickness; he could not read a single word, neither did he seem to have an idea of what it meant. As soon as he became capable of attention he was taught to read and write, as children are usually taught, and afterward began to learn the Latin language, under the tuition of his brother. One day as he was reciting a lesson in Cornelius Nepos, he suddenly started, clapped his hands to his head, as if something had hurt him, and made a pause. His brother asked him what the matter. He said he felt a sudden shock in his head and it now seemed to him as if he had read that book before. By degrees his recollection was restored, and he could speak the Latin language as fluently as before his sickness. His memory so completely revived that he gained a perfect knowledge of the past transactions of his life, as if no difficulty had previously occurred. This event, at the time, made a considerable noise, and afforded not only matter of serious contemplation to the devout Christian, especially when connected with what follows in this narration, but furnished a subject of deep investigation and learned inquiry to the real philosopher and curious anatomist. "The writer of these memoirs was greatly interested by these uncommon events; and on a favorable occasion earnestly pressed Mr. Tennent for a minute account of what his views and apprehensions were, while he lay in this extraordinary state of suspended animation. He discovered great reluctance to enter into any explanation of his perceptions and feelings at this time; but being importunately urged to do it he at length consented, and proceeded with a solemnity not to be ascribed. "'While I was conversing with my brother,' said he, 'on the state of my soul, and the fears I had entertained for my future welfare, I found myself, in an instant, in another state of existence, under the direction of a superior being, who ordered me to follow him. I was accordingly wafted along, I know not how, till I beheld at a distance an ineffable glory, the impression of which my mind it is impossible to communicate to mortal man. I immediately reflected on my happy change, and thought, Well blessed be God! I am safe at last, notwithstanding all my fears. I saw an innumerable host of happy beings surrounding the inexpressible glory, in acts of adoration and joyous worship; but I did not see any bodily shape or representation in the glorious appearance. I heard things unutterable. I heard their songs and hallelujahs of thanksgiving and praise with unspeakable rapture. I felt joy unutterable and full of glory. I then applied to my conductor, and requested leave to join the happy throng; on which he tapped me on the shoulder and said: "You must return to the earth." This seemed like a sword through my heart. In an instant I recollect to have seen my brother standing before me, disputing with the doctor. The three days during which I had appeared lifeless, seemed to me not to ten or twenty minutes. The idea of returning to this world of sorrow and trouble gave me such a shock, that I fainted repeatedly.' He added, 'Such was the effect on my mind, of what I had seen and heard, that if it be possible for a human being to live entirely above the world and the things of it, for some time afterward, I was that person. The ravishing sounds of the songs and hallelujahs I heard, and the very words that were uttered, were not out of my ears, when awake, for at least three years. All the kingdoms of the earth were, in my sight as nothing and vanity; and so great were my ideas of heavenly glory, that nothing which did not in some measure relate to it, could command my serious attention.'"

The following cases are later, and, if possible, still more remarkable. The first is that of Elder J. B. Finley, a Methodist minister well known in Ohio, and for some time a missionary among the Indians. It is still related by himself :—

VISION OF ELDER J. B. FINLEY.

"It was in the summer of 1842. Worn down with fatigue, I was completing my last round of quarterly meetings, and winding up the labors of a very toilsome year. I had scarcely finished my work till I was most violently attacked with billious fever, and it was with great difficulty that I reached home. The disease had taken so violent a hold on my system that I sank rapidly under its power. Everything that kind attention and medical skill could impart was resorted to, to arrest its ravages; but all was in vain, and my life was despaired of. On the seventh night, in a state of entire insensiblity to all around me, when the last ray of hope had departed, and my weeping family and friends were standing around my couch, waiting to see me breathe my last, it seemed to me that a heavenly visitant entered my room. It came to my side, and in the softest and most silvery tones, which fell like rich music upon my ear, it said, 'I have come to conduct you to another state and place of existence.' In an instant I seemed to rise, and, gently borne by an angel guide, I floated out upon the ambient air. Soon earth was lost in the distance, and around us on every side, were worlds of light and glory. On, on, away, away from the world to luminous worlds afar, we sped with the velocity of thought. At length we reached the gates of Paradise; and Oh! the transporting scenes that fell upon my vision as the emerald portals, wide and high, rolled back upon their golden hinges! Then, in its fullest extent, did I realize the invocation of the poet :— 'Burst, ye emerald gates, and bring To my raptured vision, All the ecstatic joys that spring Round the bright Elysian.' "Language, however, is inadequate to describe what there, with unveiled eyes, I saw. The vision is indelibly pictured on my heart. Before me, spread out in beauty, was a broad sheet of water, clear as crystal, not a single ripple on its surface, and its purity and clearness indescribable. On each side of this lake or river, rose up the most tall and beautiful trees, covered with all manner of fruit and flowers, the brilliant hues of which were reflected in the bosom of the placid river. "While I stood gazing with joy and rapture at the scene, a convoy of angels were seen floating in the pure ether of that world. They all had long wings, and although they went with the greatest rapidity, yet their wings were folded close by their side. While I gazed I asked my guide who they were, and what their mission. To this he responded, 'They are angels, despatched to the world from which you came, on an errand of mercy.' I could hear strains of the most entrancing melody all around me, but no one was discovered but my guide. At length I said will it be possible for me to have a sight of some of the, just, made perfect in glory? Just then there came before me three persons; one had the appearance of a male, the other a female, the third an infant. The appearance of the first two was somewhat similar to the angels I saw, with the exception that they had crowns upon their heads, of the purest yellow, and harps in their hands. Their robes, which were full and flowing, were of the purest white. Their countenances were lighted up with a heavenly radiance, and they smiled upon me with ineffable sweetness. "There was nothing with which the blessed babe, or child, could be compared. It seemed to be about three feet high. Its wings, which were long and most beautiful, were tinged with all the colors of the rainbow. Its dress seemed to be of the whitest silk, covered with the softest white down. The driven snow could not excel it for whiteness and purity. Its face was all radiant with glory; its very smile now plays around my heart. I gazed, and gazed with wonder upon this heavenly child. At length I said, if I have to return to earth, from whence I came, I should love to take this child with me, and show it to the weeping mothers of earth. Methinks when they see it, they will never shed another tear over their children when they die. So anxious I was to carry out the desire of my heart, that I made a grasp at the bright and beautiful one, desiring to clasp it in my arms, but it eluded my grasp, and plunged into the river of life. Soon it rose up from the waters, and as the drops fell from its expanding wings, they seemed like diamonds, so bright did they sparkle. Directing its course to the other shore, it flew up to one of the top-most branches of one of life's fair trees. With a look of most seraphic sweetness it gazed upon me, and then commenced singing in Heaven's own strains, 'To him that hath loved me, and washed me from sins in his own blood, to him be glory both now and forever. Amen.' At that moment the power of the eternal God came upon me, and I began to shout, and, clapping my hands, I sprang from my bed, and was healed as instantly as the lame man in the beautiful porch of the temple, who 'went walking, and leaping, and praising God.' Overwhelmed with the glory I saw and felt, I could not cease praising God."

The name of Dr. Bond is well known throughout the country. He was an eminent minister of the Methodist denomination. His vision, as published in the Christian Advocate, was different from the preceding, being practical and involving duty upon him to warn others of the danger of their condition. It is as follows :—

VISION OF DR. BOND.

"About this time occurred a very extraordinary incident in the life of Dr. Bond, which we narrate with great doubt as to the propriety of the publication. He very rarely mentioned it, and never ventured to designate or explain it. Its truth is, however, beyond question, The circumstances forbid the supposition of optical illusion, or temporary hallucination. There are those living who testify to such of the facts as were subject to observation, and the memorials of the transaction are yet distinctly preserved in the religious character of sons and daughters of some who were immediately affected by it. "Being on a visit to his father, he was deeply grieved to find the church, which he had left in a state of prosperous activity, languishing, lukewarm, and weak. His thoughts were much occupied with the subject, and of course, it was the matter of earnest and frequent prayer. In this state of mind, one morning he was walking over the fields to a neighboring house, when suddenly he seemed to be in a room where a number of people were assembled, apparently for worship. The room he recognized as an apartment in the house of a neighbor, where a prayer-meeting was to be held on the evening of that day. Had he stood in the midst of it he could not have been more conscious of the scene. There was nothing of the dim, shadowy, or dreamy, about it. He recognized the people, noticed where they sat and stood, remarked his father near the table, at which a preacher was rising to give out a hymn, and near the middle of the congregation he saw a man named C., for whose salvation he felt considerable anxiety, standing with his son beside him. While gazing with astonishment upon the scene, he heard the words, 'Go and tell C. that he has an offer of salvation for the last time.' "Naturally supposing that too great concentration of mind upon one subject had induced some hallucination of the senses, Dr. Bond fell down on his knees, and besought God to preserve his reason. The scene, however, continued; it would not disappear or change in any of its particulars. In vain he struggled to dispel it, the voice yet repeated with indubitable distinctness, 'Go tell C. that he has an offer of salvation for the last time.' Yet how would he dare to deliver so awful a message! For a great length of time he struggled for deliverance from what he still considered an illusion. At length an expedient occurred to him, which he adopted. He had never been in the room in which he was a public religious meeting. 'He, of course, did not know how it was commonly prepared for such occasions. He therefore noted with great care the particulars of the scene. He saw where the little table for the preacher, the benches and chairs for the people, were placed. He noticed his acquaintances, and where they sat and stood, and when he was satisfied that he had possessed himself of these details he said, 'I will go to this meeting, and if I find all things there to correspond with what I now see, it shall be a sign from the Lord, and I will deliver the message.' Immediately the scene vanished, and he was alone in the green fields. "With a spirit indescribably agitated, he returned home, where he found ladies, who required him to escort them a long distance, and it was somewhat past the hour fixed for the meeting when he reached the awful place. During the day he had freely indulged the hope that on his entrance into the room his trouble would disappear. He thought he had been the subject of an illusion, the fruit of an excited brain, and that a want of correspondence immediately to be detected, between the real scene and the one presented to his disordered fancy, would at once satisfy him as to the morbid character of his morning vision, and release him from the obligation of delivering the terrible message, with which he was conditionally charged. When he opened the door, however, he saw again, in all its minuteness of detail, the morning scene. In vain he searched the room for a variant particular. There sat his father in the designated place. The preacher at the table was rising to give out the hymn. In the midst of the room stood C., with his son beside him. Everything demanded that the message should be delivered. "After the preliminary exercises he rose and stated the circumstances as we have related them, and then going to C. he laid his hand upon him, and repeated the words he had heard. The effect was indescribable. C. and his son fell down together, and called upon God. An awful solemnity rested upon all present. Many cried for mercy, and from that time began a revival which spread far and wide—the fruits of which are yet seen after many days."

(To be Continued.)

His Angels.

"He shall give his angels charge over thee to keep thee in all thy ways." Oh! precious promise, sweeter far Than all the fading glories are, That crown my fleeting days; For where my footsteps journey—"He Shall give his angels charge o'er me To keep me in my ways."

And when my pathway leads me through The shadowy walks and twilight dew, Where his blest feet have trod, His precious angels hover near To guard my way—while void of fear I sweetly walk with God.

Or when affliction's cloud appears Through sorrow's overflowing tears, That dim my weeping eyes— And all bewildered in the gloom I seek the path—his angels come To show me where it lies,

And lead me gently on my way Into the clearer light of day, And kindly bear me up; Lest 'mid the darkness and alone I dash my foot against a stone, Or by the wayside droop.

By "all" the devious ways I tread, His blessed feet have gone ahead, Through life's perplexing maze, To make my pathway bright and clear While his dear angels hover near To keep me in my ways.

Or 'neath the burdens of the day I faint and falter in the way My weary footsteps trace, His loving angels by my side Sustain my feet, my footsteps guide Through all the winding ways.

And when my pathway ends—O God! Thine angels through the swelling flood Shall my protection be; And lead me to the other side While Heaven's gate shall open wide To welcome them and me. —Sel.

DISTINCTION IN THE GIVING OF THE TWO LAWS

By D. M. Canright

WE have shown in a previous article that, in the nature of things, there is a distinction between moral and ceremonial precepts, the latter being made necessary by a violation of the former. And, while God himself spoke the decalogue, the ceremonial law was given through angels to Moses, who wrote it out in a book of parchment. Of this Paul says, “For if the word spoken by angels was stedfast,” &c. Heb. 2 : 2. Again: Of the typical law he says, “It was ordained by angels in the hand of a mediator.” Gal. 3 : 19. The first formal law written regulating the typical service, the sacrifices, the altar, the temple, the priesthood, &c., may be found beginning with Ex. 25 and extending through the book of Leviticus. It follows immediately after the giving of the moral law. Moses went up into the mount and was there several weeks receiving and writing out this law in a book. Ex. 24 : 15–18. This is to the ceremonial system what the decalogue is to the moral. It is noticeable that the great moral law of ten commandments is first given and the covenant concerning it solemnly ratified. Ex. 19–24 : 8. Then the following chapters contain an epitome of everything relating to the typical system. Afterwards the Lord gave a great many explanations and illustrations of how this law was to be applied and carried out. The teachers and prophets from Moses till Christ, each added some further light and instruction touching the nature and design of these types, as the circumstances called them forth. Thus the Lord sends a message to his people through a prophet. Part of it relates to their moral duties, and a part to their typical service; as the occasion demands. The book of Malachi is an example. So, interspersed all through the teachings of the Old Testament are many and frequent instructions touching the ceremonial law. At the same time interspersed with these are many instructions relating to the carrying out of the moral law in moral duties. Almost every book in the Old Testament furnishes an example of this. A careless reader might class them all together as different parts of the same law.

To illustrate: Here stands a large, thrifty apple tree, with heavy foliage, and much fruit. Growing up by its trunk is a large hop vine which has spread all through and over the branches of the tree. The hop vine is full of hops. A person who had not seen an apple tree or a hop vine would think that both were but one tree. But, though the limbs and vines are closely intertwined together in a thousand folds, they are all the time and everywhere entirely distinct. One is a tree, the other a vine. One is sweet, the other bitter. One is enduring, the other dies in a summer. The vine is supported by the tree. This will illustrate the connection between the moral and typical laws. The apple tree (the moral law) was planted in Eden. It then had but few branches and light foliage. Immediately after the fall the hop vine (ceremonial system) was planted by its side. At that time this was also small. Both grew together through the patriarchal age, every year adding to their growth. During the Jewish age both grew rapidly, each developing many new branches, shoots, and leaves, and bearing much fruit. Finally, the tree (the moral law) became overgrown and much encumbered by the vine (the ceremonial law). Then Christ appeared. At one stroke, by his death upon the cross, he cut up the hop vine by the roots, but watered the tree with his own blood. The vine now soon withered and died; the leaves faded and fell off; and the winds blew down the rotten vines. Then the apple tree appeared in all its beauty, and the tree was loaded with fruit. So, from Adam to Christ, both laws were continually being taught and enforced by all God’s servants. But, at the death of Christ the ceremonial ended and soon passed away; but the law of God, with all the moral precepts and teachings in the Old Testament branching out from it, was confirmed, received new life, and further explanations from Christ and the apostles.

DISTINCTION IN THE GIVING OF THE TWO LAWS.

Evidently the Lord designed to mark a plain distinction between the two laws in the manner in which he gave them to the people. As we have seen, the decalogue was given in the following manner: 1. God himself spoke it from heaven with his own voice. Ex. 19 : 16–19; Deut. 4 : 12, 13. 2. The Lord wrote it twice with his own finger. Ex. 31 : 18; 32 : 16; Deut. 10 : 1–5. He engraved it upon stone. Ex. 32 : 16. 4. It was placed in the ark under the cherubim in the most holy place. Ex. 25 : 16, 22; Deut. 10 : 1–5.

Now notice how differently the other law was given : 1. Moses went up into the mount alone, where, being instructed by an angel, he wrote it out with his own hand. See Ex. 24 : 15–30, 38; Deut. 31 : 9, 24. “And Moses wrote this law, and delivered it unto the priests,” &c. And so Paul says, “It was ordained by angels in the hand of a mediator.” Gal. 3 : 19. Hence also it is called “the hand-writing of ordinances.” Col. 2 : 14. For the same reason it is often called “the law of Moses,” Acts 15 : 5, not because Moses was the author of the law, but because the Lord gave the law through Moses. The Lord was the real author of the law, but Moses was the medium through which it was made known to the people. Hence it is sometimes called “the law of the Lord,” and sometimes “the law of Moses.” See Luke 2 : 22, 23, where both terms are used. Butmark this fact: The ten commandments are never in a single instance called the law of Moses.

2. Moses wrote the ceremonial law in a book of parchment. Deut. 31 : 24. 3. Moses spoke this law to the people. Deut. 1 : 3–5; 31 : 1; 32 : 45, 46. “And Moses made an end of speaking these words to all Israel. And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.” Deut. 32 : 45, 46. 4. This book of the law was then put, not in the ark, but by the side, as Dr. Horne renders it. “And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites which bare the ark of the covenant of the Lord, saying : Take this book of the law, and put it in the side of the ark of the covenant,” &c. Deut. 31 : 24–26.

Thus we see that there was one law in the ark and another outside the ark; one law on the tables of stone, another in the book; one law written by God, another by Moses; one law spoken by God, another by Moses; one law relating to moral duties, and another to the ceremonial ordinances. Who will deny the existence of two laws when the distinction is so plain? And this distinction is everywhere kept both in the Old and in the New Testaments. Thus, in 2 Kings 21 : 8, the Lord says, “Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all I have commanded them, and according to all the law that my servant Moses commanded them.” Here the Lord makes a plain distinction between what he himself had commanded them and what Moses had commanded them. The same fact is distinctly mentioned in Neh. 9 : 13, 14. “Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments and true laws, good statutes and commandments, and madest known unto them thy holy Sabbath.” We know that this refers to the ten commandments, for the Lord did come down upon Sinai and speak them from heaven while no other law was thus given. Notice the character ascribed to this law. It is called “right,” “true,” and “good.” After describing this holy law which God gave, then the prophet adds, “and commandedst them precepts, statutes, and laws, by the hand of Moses, thy servant.” Here we have, first, one set of “judgments,” “laws,” “statutes,” and “commandments” spoken to them by the voice of God. Then, second, another set of “precepts,” “statutes,” and “laws” by the hand of Moses. This makes it certain that there were two laws given to the people.

Turning to Eze. 20 we have still further proof of this fact. Says the Lord, “Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness; and I gave them my statutes, and showed them my judgments, which, if a man do, he shall even live in them.” Verses 10, 11. Then follows a rehearsal of how they rebelled and would not obey the law of God. “Because they had not executed my judgments, but had despised my statutes, and had polluted my Sabbaths (the fourth commandment), and their eyes were after their fathers’ idols (the first and second commandments). Wherefore I gave them also statutes that were not good, and judgments whereby they should not live.” Verses 24, 25. First, the Lord gave them a law by which they might live. They broke this; then he gave them, also, in addition, the one whereby they could not live, one that was “not good.” This shows that a second law was added to the first because of a violation of the first. While the first law is called “right,” “true,” and “good,” of the other law it is positively affirmed that it was “not good.” The careful observance of all the innumerables rites and ceremonies of the law of ordinances was always a grevious yoke to wear. The Lord himself says it was not good; yet their sins made it a necessity. Is the same law good and not good at the same time? Is the same law one by which they can live and by which they can not live? How absurd. No. There were two different laws, different in every respect, and so recognized in all the Bible. Thus the Lord says, through Jeremiah, “Put your burnt offerings unto your sacrifices, and eat flesh. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people.” Jer. 7 : 21–23. Turning back to where the Lord gave the decalogue, we find these very words used concerning it. Ex. 19 : 1–8. Afterward God gave them another law concerning sacrifices.

In the New Testament we find the same distinction recognized. “But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them and to command them to keep the law of Moses.” Acts 15 : 5. Circumcision is the question, the law regulating it is called “the law of Moses.” But Paul says, “I had not known lust, except the law had said, Thou shalt not covet.” Rom. 7 : 7. This law he immediately calls “the law of God.” Verse 22.

SPECIAL LAWS.

Besides the two great systems of law above described—the moral and the ceremonial—notice should also be taken of certain special laws granted to the Jews for a limited time. They do not really belong either to the moral or typical laws. The Jewish government was a theocracy. God himself was their king, and hence they were supposed to be governed wholly by his moral laws; and in most cases they were, as an examination of their laws will show. See Lev. 19 as an example. But their manners and morals had become greatly corrupted by a long residence among a heathen people. Hence it was not possible immediately to reform them from all their heathen customs and bring them up in all things to a purely moral standard. Hence special precepts had to be made governing abuses which could not be corrected. Take the law of divorce as an example. Of this law Jesus says, “Moses, because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so.” Matt. 19 : 8. So they were permitted to own slaves, Ex. 21. But this was never pleasing to God. See Isa. 58; Jer. 34. These and other practices, such as polygamy, &c., were a violation of the moral law. Hence when Jesus came, the people being more enlightened, he summarily set all such precepts aside and brought every act strictly to the test of God’s moral law. See Matt. 5 : 17–48.

We are now prepared to show that the law of Moses, the ceremonial law, relating to the whole typical system of the Old Testament, such as the priesthood, the sacrifices, circumcision, &c., &c., together with those civil precepts which God granted on account of their blindness and hardness of heart, of which I have spoken before, were abolished at the cross, and that, this is all that did end there. Every passage which speaks of a law

being done away always refers to these, never to the ten commandments or any moral precept or teaching of the Old Testament. The whole typical system pointed directly to Christ. Col. 2 : 14–17. When he came, in the very nature of things, it must cease. But why should any moral precept end there? There is neither reason nor scripture for such a position. We will take every passage in order which speaks of the abolition of any law. In Matt. 5, Jesus first teaches the unchangeable nature of the ten commandments, verses 17–28. Then he takes up some of the precepts of the civil law of the Jews, given to them by Moses, and emphatically sets them all aside. Thus: “It hath been said (this may be found not in the decalogue, but in the law of Moses, Deut. 24 : 1,) whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery,” &c. Verses 31, 32. It will readily be seen that this law is neither a part of the decalogue nor yet of the typical law. Is was really a violation of the seventh commandment. As we have seen the time had now come for these special precepts to be set aside. Hear Jesus further: “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths, (this is found in Num. 30 : 2); but I say unto you, Swear not at all.” Matt. 5 : 33, 34. This again belongs, not to the moral law, nor to the law of types and shadows, but to the civil law of the Jews which was permitted them for a limited time. Jesus continues: “Ye have heard that it hath been said, An eye for an eye and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.” Matt. 5 : 38, 39. This is no part of the ten commandments, but is found in the civil law of the Jews.

And so every item which he names as being done away is found in the law of Moses, relating either to the typical system or to those permissions granted them in the civil law. D. M. Canright. Stockton, May 10.

Continue reading: The Present Time