Review and Herald, Vol. 44, No. 17. (10/20/1874)

Review and Herald

Oct 20, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 20, 1874

In the Wilderness.

By Mariana Farningham

“Tempted like as we are.”

After the glory resting on the brow Of Christ, the Son of God, there came deep gloom. He stood with John in Jordan, and came up Out of the water, when before his eyes The heavens were opened, and the light shone down, And, as a dove, the Spirit of the Lord Lighted upon the Saviour, while a voice Said sweetly, “Thou art my beloved Son In whom I am well pleased.”

Then Christ went forth To meet the darkness and the loneliness, The hunger and mysterious suffering Of all the tempted ones. The Spirit led Away into the barren wilderness, And the obedient Saviour followed him. Away from happy homes and merry bands Of household friends, away from lighted streets, And from the rosy freshness of the world, Where little children played, and where young hearts Beat high with hope and joy. He turned his face Unto the desert shadows. Not for him The sweet, sweet talk of simple budding flowers, And warbling of the winsome, joyous birds; But the unwavering silence of the night, And barrenness and solitude were his.

For forty awful days the Son of God Was tempted. Satan troubled him with doubts And base suggestions. The great enemy Of all our souls engaged in fight with him, Hoping to conquer. What we feel, he felt: He knew the shrinking pain of those whose hearts Wonder at all the strange, dim ways of God. He knew the faintness and the weariness, The pitiful appeal unto the strong, The feeling in the dark in hope to find The firm, close clasp of a dear Father's hand: The sorrowful uplooking of mute eyes, The panting of the spirit after God. He knew the trouble, but knew not the sin. Patient, enduring, rock-like in his strength The Saviour stood, and gained the victory.

But Satan would not easily resign His hope of triumph; and the Son of God Had fasted forty days, and hungry grew. Long years before, the manna fell from heaven, And all the hungry hosts came from their tents And gathered daily food for every day. God loved his children, would not let them starve, But sent the quails to nestle near their hands, And bade the gentle showers of food from heaven Fall in the desert. Yet his own dear Son Fainted for hunger, that himself might know How best to help and pity all the poor Who in this suffering world should pray to him. And God could watch and let no manna fall! Oh, wonderful is he, who loves us so, That for our sakes he let the Saviour fast!

And when the tempter came to him, he said, “If thou indeed canst be the Son of God Command these stones that they be changed to bread.” But Jesus answered, It is written down, “Man shall not live alone by daily bread, But by the bread of life, which God doth speak.”

Satan was not yet beaten, and he took The Saviour to the holy city then, And set him on the temple's pinnacle, And spoke with sneering words to Christ the King, “Thou art the Son of God! Then cast thyself Down from the temple! It is written too That God shall give his angels charge of thee, Lest thou should dash thy foot against a stone.” In patience and in meekness, yet in words Of grave rebuke, replied the holy Lamb, “Thou shalt not tempt the Lord thy God;” his word Declares it. Then the angry, worsted fiend Made yet a bolder, blasphemous attempt. He took him to a mountain, where Christ saw The kingdoms of the world; and thus he spoke, “If thou fall down and worship me, to thee The world shall all be given.” But then The Saviour rose in majesty, and smiled Upon the dark-faced tempter of our race, And sent him from his presence rapidly, “Get thee behind me, Satan, for God's word Has said, Thou shalt but worship God the Lord, Him only shalt thou serve.”

And in that hour The victory was won. The conquered foe Stole from his presence, and the angels came And ministered unto him.

Do you know, Ye who are tempted in life's wilderness, That 'twas for you Christ suffered? Do not fear The tempter's power, for Christ is standing by With loving hands to bless and comfort you, And grave, stern glance, to send the foe away. Oh, do not feel forsaken; trust in him; And ever, for His sake who died for you, Go boldly forward. You shall victors be, And need not hang your heads, and need not fast, For he has won for you the feast of joy.

—Mariana Farningham.

Spiritualism: The Satanic Deception and Its Fruits

By J. H. Waggoner

Spiritualism.—No. 10.

The satanic nature of this deception being so clearly defined in the Scriptures, and its teachings being so immoral, and so debasing in their tendencies, its final result can be only terrible. When we consider the fact that large assemblies of men and women, many of them intelligent and educated, and who have occupied respectable positions in society, will applaud to the echo the most blasphemous and licentious utterances of such creatures as Mrs. Woodhull, and, as she says in her report of the Vineland meeting, hail them “with yells of delight,” we tremble for the fate of the rising generation, who must come more or less within the reach of such corrupting influences.

And with these facts before us, we have often been led to wonder that so many ministers of the various religious denominations confess that spiritualism is satanic in its nature, that it is only evil in its influence over the minds and hearts of its followers, and who know that its believers are numbered by millions, yet scarcely ever sound a word of warning, or put forth any effort to stay its work of destruction. Why this indifference regarding a subject of such vast importance, in which are involved such tremendous consequences?

We think the reason may be found in the position they occupy in regard to two points of religious belief, namely, the doctrine of immortality, and of the second coming of Christ.

The doctrine of the immortality of the soul is the very corner-stone of spiritualism, and by many is considered a cardinal doctrine of the Christian faith. Both classes deny that immortality is to be sought for by patient continuance in well doing, or that it is only to be found in the gospel of Christ, and to be put on at the resurrection. Rom. 2: 7; 2 Tim. 1: 10; 1 Cor. 15: 51–54. Both believe that “death is only a birth into a higher life;” that it is “the gate to endless joy,” and of course they must disbelieve or hold very lightly the Scripture declarations that it is the result and wages of sin. Rom. 5: 12, and 6: 23. Both deny that “the dead know not anything;” that “in death there is no remembrance” of God and that “the dead praise not the Lord.” Eccl. 9: 5; Ps. 6: 5; 115: 17. They do not believe that the domain of death is “the land of the enemy,” and “the land of forgetfulness.” Jer. 31: 15, 16; Ps. 88: 10–12.

Spiritualists deny, and religionists almost entirely ignore, the doctrine of the resurrection. Neither class find any practical use for that doctrine, believing that men go to their reward without a resurrection, and without awaiting the decisions of a day of Judgment. If professors of the popular faith think that we are unjust or severe in this, we will give them the opinion of Dr. Clarke, and also remind them that what was true in his day is more strikingly true now, as the popular faith is swaying farther from the teachings of the Bible on this subject. Dr. Clarke, on 1 Cor. 15, says:—

“One remark I cannot help making: The doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect.”

And his estimate of the importance of the doctrine of the resurrection is yet more clearly shown in his comment on verse 32 of the same chapter:—

“What the apostle says here is a legitimate and regular conclusion from the doctrine that there’s no resurrection. For if there be no resurrection, then there can be no Judgment—no future state of rewards and punishments; why, therefore, should we bear crosses, and keep ourselves under continual discipline? Let us eat and drink, and take all the pleasure we can, for to-morrow we die; and there is an end of us forever.”

Should the church again return to the faith of the gospel, to look for the fruition of the hope of life through Jesus and the resurrection; should they accept the promise of the Saviour that we “shall be recompensed at the resurrection of the just;” Luke 14: 14; that the prophets, and all that fear the name of God, will receive their reward after the Judgment; Rev. 11: 15–18; and that this reward is brought unto them at the coming of Christ; Rev. 22: 12; and believe also that the unjust are reserved to the day of Judgment to be punished; 2 Pet. 2: 9; could they be brought to realize that death is an enemy; 1 Cor. 15: 24; that it was introduced into the world by Satan; Heb. 2: 14; then spiritualism would have no foundation in their faith, and they could successfully meet its encroachments. But while they think more of the sophistries of heathen philosophers than of the truths of revelation concerning the realities of life and death, so long must they be powerless before this monster delusion of the age, this determined foe of the Bible and of morality.

Again, opposition to the doctrine of the Lord’s coming binds the hands of the churches and of their ministers so that they cannot do their duty to the world, in giving a faithful warning against the workings of Satan as manifested in the wonders and errors of spiritualism. The doctrines of the second coming of Christ and of the resurrection of the just are inseparably connected. One cannot be rejected or neglected and the other be retained. They stand or fall together. And they who lightly esteem the second coming of Christ cannot highly value the resurrection; for without that coming there can be no resurrection. 1 Cor. 15: 50–54; 1 Thess. 4: 13–18.

It is a truth which cannot be disputed, that every text of Scripture which points out the work of spiritualism, which serves to identify it as the work of the arch-deceiver, goes to prove that we are in the last days, and that the coming of the Lord draws near. When the Saviour warns of the deceptions of false Christs and false prophets, who will show great signs and wonders, it is in a discourse concerning his coming, and the end of the world. Matt. 24. Paul says in the latter, or last, times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils. 1 Tim. 4: 1. Also his prophecy of “the working of Satan with all power and signs and lying wonders,” is in the instruction he is giving concerning the coming of Christ. 2 Thess. 2; compare 1 Thess. 4 and 5.

In the prophecy of the beast with two horns like a lamb, which is to make an image to the first or ten-horned beast, the miracles of modern spiritualism are accurately described. Rev. 13: 11–14. But these things take place just before the Son of man appears upon the white cloud to reap the harvest of the earth. See and compare Rev. 14: 9–15. And the last phase of this work of iniquity, the grand result of this “working of Satan,” is shown in Rev. 16, just before the advent of the Saviour and the battle of the great day of the Lord. Under the pouring of the sixth plague it is written:—

“And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty.” Rev. 16: 13, 14.

By comparing the first verses of this chapter with the texts referred to in chapters 13 and 14, it will be seen that the first of the seven plagues is poured out upon those who suffered themselves to be deceived by the miracles wrought by the two-horned beast, and who did not heed the warning of the third angel, and the call to keep the commandments of God and the faith of Jesus. And between the time of the beginning of these miracles to deceive, and the coming of Jesus, these plagues are all poured out; for under the sixth one, under which the kings of the whole world are gathered to the last great battle, the Saviour says, “Behold, I come as a thief. Blessed is he that watcheth.” The battle is fought under the seventh, the last, plague. Under this plague the Son of man appears, to take vengeance on his foes.

If these scriptures do not point out the work of spiritualism, then we think it cannot be identified in the Bible. But if they do point it out, as we think, then the evidence is unmistakable that we are in the last days, and the Lord Jesus will soon come again. How grand and solemn is the thought that the Lord is coming, and that the day of his coming is now very near, and is hastening greatly,—day of redemption to the people of God; of the fulfillment of their hopes,—day of joy to them that look for him, for to such shall he appear without sin unto salvation—but day of terror to the unjust; for he shall come to take vengeance on them that know not God and that obey not the gospel—day to sweep away the refuge of lies, and to destroy the false hopes of the hypocrites and the self-deceived.

J. H. Waggoner.

The Sabbath and Israel.

By D. A. Robinson

The Bible very clearly proves the fact that the Israelites were under obligations to keep the seventh-day Sabbath. This statement is established by a reference to Ex. 31:16, 17. “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.”

In the light of this testimony, we inquire, How long will the Sabbath remain binding? Of course the answer to this depends entirely upon the length of time that the parties exist between whom the Sabbath is a sign. Says the Lord, “It is a sign between me and the children of Israel;” but as we do not need to prove that the first party will always exist, the answer to the question can be obtained by ascertaining the duration of Israel.

If we learn from our investigation that Israel has ceased, passed away, and no longer exists, then we must come to the conclusion that the Sabbath has ceased to be a sign between God and his people unless the Bible somewhere else reveals the fact. But if we find that Israel exists in 1874, and will always continue, then our conclusions must be very different.

In searching for the truth on this subject we will state a few points to be proved.

I. Meaning of the term Israel.

II. Who are Israelites?

III. How long are they to continue?

IV. Their character.

I. Meaning of the term. “And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed.” Jacob’s name was changed to Israel because he had power to prevail with God. Then Israel in the true sense is composed of those who prevail with God, and not those only who are the natural descendants of Abraham.

II. Who are Israelites? Paul very clearly shows us who they are. He makes a marked distinction between Israel after the flesh and the true Israel. Israel after the flesh were the descendants of Abraham, and yet Paul goes on to show that Israel

proper are those who do the works of Abraham whether they are of the natural seed or not; thus he calls Abraham the father of all them that believe. Rom. 4:11, 16.

From this we can understand our Saviour’s language to the Pharisees and Sadducees in Matt. 3:9, “And think not to say within yourselves, We have Abraham to our father, &c.” You need not think to say this, that Abraham is your father, and because of this relation you are all right. God is not dependent on you for a people, and you will not meet his approbation unless you bring forth fruits meet for repentance. “God is able of these stones to raise up children unto Abraham.”

Paul continues, “For they are not all Israel, who are of Israel; neither because they are the seed of Abraham are they all children.” The Jews made the plea that they were the children of Abraham. “Abraham is our father.” Jesus saith unto them, if ye were Abraham’s children, ye would do the works of Abraham. “But now ye seek to kill me, a man that hath told you the truth, which I have heard of God; this did not Abraham.” John 8:39, 40.

Here our Saviour teaches us that Abraham’s children, or Israel, are those who obey God, or in other words prevail with God. We have seen that Israel is that people who believe, who have faith, and who do the works of faithful Abraham.

Paul uses still stronger language, “Know ye therefore that they which are of faith, the same are the children of Abraham. And if ye be Christ’s then are ye Abraham’s seed and heirs according to the promise.” Gal. 3:7, 19. Then the individual who has an interest in Christ, who has had an application of his precious blood to wash from sin, is a child of Abraham, and hence a part of the true Israel of God.

III. How long are they to continue?

This has been partly proved already. A few words on this point will suffice. In the 21st chapter of Revelation, we have a description of the city of God, the New Jerusalem. Verse 12 says that on the twelve gates were written “the names of the twelve tribes of the children of Israel.” Through these gates the Israel of God will enter. Thus we find them in the immortal state.

The prophet Jeremiah also teaches very clearly that Israel will eternally endure. Jer. 31:35, 36. What shall we say then to the following language: “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Ex. 31:16, 17. As we have said before, the Sabbath can never cease to be a sign so long as the parties exist between whom it is a sign. And it must always be the seventh-day Sabbath; for the reason that the fact upon which it is based will always remain a fact; so we find it observed in the immortal state.

IV. Their character.

We will speak more particularly of the remnant of Israel. They are brought to view in Rev. 14 as having the Father’s name written in their foreheads. This same company is again brought to view in Rev. 7, and it is there positively stated that they were of the twelve tribes of Israel. This being the company that will be redeemed at the second coming of Christ, of course must be the remnant. It is said of them that “in their mouth was found no guile; for they are without fault before the throne of God.” Rev. 14:5. Again, they keep the commandments of God. Rev. 12:17. This is in harmony with the works of their father Abraham. Gen. 26:5.

The prophet Zephaniah gives a description of what their character must be. “The remnant of Israel shall not do iniquity nor speak lies; neither shall a deceitful tongue be found in their mouth.” Zeph. 3:13.

They are again addressed in Isa. 51. In verse 1, they are called upon to hearken. Verse 2 shows us who are addressed, namely, the children of Abraham. Verses 5 and 6 give the chronology of this call to hearken. It is when God is about to judge the people, and near the time when “the heavens will vanish away like smoke.” The prophet declares that the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever, and my righteousness shall not be abolished.

What is this righteousness which shall not be abolished? “Thy righteousness is an everlasting righteousness, and thy law is the truth. My tongue shall speak of thy word; for all thy commandments are righteousness.” Ps. 119:142, 172. Children of Abraham! Professing Christians! here is a call for you to hearken, for “if ye be Christ’s then are ye Abraham’s seed.” The Lord has something important for you to hear. He calls upon you to hearken, then he declares that his righteousness shall not be abolished. “All thy commandments are righteousness.” Have you thought that a part of God’s commandments has been abolished? If so, you have been mistaken. He declares that it is not so.

Again he says, “Hearken unto me, ye that know righteousness, the people in whose heart is my law.” Then somebody will have the law of God in their hearts; and when this is the case, it will be their delight to keep it in every particular.

Paul says, “I delight in the law of God after the inward man.” Rom. 7:22. The psalmist, using language which has reference to Christ, says, “I delight to do thy will, O my God, yea, thy law is within my heart.” Ps. 48:8. May the cry of every one be for a true copy of the law of God on their hearts; for when this work is accomplished it will be the delight of all to obey and by obedience we shall be permitted to “enter in through the gates into the city” with all the Israel of God.

D. A. ROBINSON.

Marlow, N. H.

Caste in Churches.

THE NEW YORK Evening Post has lately made some interesting remarks on the tendency to a certain exclusiveness or caste in churches and public worship in that city. Churches are built mainly by the rich, and are managed according to their ideas and views. The result is, that public worship soon becomes very expensive, and all but those who are well-to-do in the world are virtually excluded from it. The ornaments of the church building, the comforts of the pews, and the general style of the establishment, all are such as people of wealth alone are accustomed to, or can afford to enjoy. As a consequence of all this, it is fast becoming the fact in New York, that the rich worship by themselves; and this is especially true of the fashionable rich; for everybody knows, there are rich everywhere who are not within the pale of fashion. According to the Evening Post, not only the poor, but very many of what are called the middle classes, are in this way compelled to find for themselves churches of their several denominations, which hold a secondary rank. This is, of course, contrary to the spirit of our people, and it is not surprising that the number is constantly increasing of those who are gradually ceasing to be attendants at any place of public worship whatever, and in continually increasing numbers, are spending their Sundays in other ways than in going to church.

There can be no question that the evil to which reference is thus made, is one which is already very serious in New York, and is also rapidly on the increase in all other large cities. In the opinion of very many, it is threatening the influence of religion itself among large classes of our population. Public worship has become needlessly expensive in a large portion of the congregations of nearly every city. None but the wealthy can afford to join its regular services. In addition to this, fashion is fast establishing, in too many of them, its cast-iron pale, within which no one but its chosen ones can enter. The music is such as only cultivated and artificial tastes can appreciate, and it costs what well-filled pockets alone can pay. The sermons, also, are too often only delicate and refined essays on the lesser morals of society, with occasional references to the vices or crimes of those who are never present to hear themselves described. Religion thus represented becomes a commodity, which only the favored few can obtain at the places where it is to be had.

Few things that can be named in connection with churches are to be more deprecated than this tendency to exclusiveness in public worship. It is unintentionally promoted by very many who, if they were aware of them, would shrink from the evil results which it is producing. There are those who would not, on any account, willingly encourage what they thought to be injurious to religion, but who still lend their sanction to this tendency to an exclusiveness which is dictated only by fashion and worldliness, and is wholly at variance with the genius of Christianity. Splendid churches are, no doubt, great and desirable ornaments to a city; music of the best masters, rendered by choirs borrowed from the opera-house, unquestionably brings relief to the monotony of a religious observance; sweet-voiced preachers, trained to prophesy only the smoothest things to their people, are often agreeable companions and excellent members of society; but all these are insufficient to maintain religion in its true place as a real power over the lives of men. They have for ages been most common in countries in which Christianity has been continually declining. And in these countries, too, it must be remembered, they have been shared alike by the poor and the rich, for the churches of the old world are very seldom the property, as with us, of those who worship in them. They belong to the State, and are managed in accordance with ideas of the equality of all classes of people, which are but imperfectly recognized in the Christian congregations of our American cities.

There are many who value religious institutions most highly, who are of the opinion that public worship is becoming too expensive to be within easy reach of the masses of the people, and that not a few among them are repelled from connection with Christian congregations on account of a certain exclusiveness which so often manifests itself in their management. We think such a result exceedingly to be deprecated, and it ought to be carefully guarded against. No reading from the library, no service at the lecture room, can take the place of the gospel preached from the pulpit and the public worship of God, without bringing a blight on the moral natures of men and on the best interests of society.—Providence Journal.

Test of Friendship.

By Jos. Clarke

MANY will not accept of your friendship, unless you will indorse their principles, and approve their acts. This is the very pith of the friendship of the world, and the carnal heart; and it is just where the converted heart separates from the world and from its influence.

The heart where grace reigns, accepts and offers friendship and love, only on these principles: to love the sinner, yet hate the sin; to love the man and his principles if they are right; but to hate the principles if they are wrong, yet to love the man. To do this, yet to give no offense, is the wisdom of the saint; and to do this, yet to avoid the imputation of deception, is the triumph of Christian charity.

Only the evidence of Christian love can convince the world of the excellence of this principle and of its justice. Goodness may love the sinner; but it cannot give it complacency and fellowship.

JOS. CLARKE.

The Right Hand.

By G. W. A.

The hands are the emblems of human actions. Pure hands are pure actions; unholy hands signify deeds of injustice; bloody hands, great wickedness, etc. The hand, in general, is the symbol of power and strength; and the right hand particularly so. To hold by the right hand, is a strong figure denoting protection and power. The frequent use of the term “right hand,” in the Scriptures, is interesting, and generally explains itself.

In blessing the two sons of Joseph, Jacob, preferring Ephraim before Manasseh, laid his right hand on Ephraim’s head. Gen. 48:14. In the song of Moses, he declares that the right hand of the Lord is full of power. Ex. 15:6. In consecrating Aaron and his sons to the priests’ office, the blood was put upon the tips of their right ears, and the great toes of their right feet, and upon the thumbs of their right hands. Ex. 29:20. When the Lord came down upon Mount Sinai, Moses says, “From his right hand went a fiery law.” Deut. 33:2. In the inspired song of Deborah and Barak, Jael is praised for laying her right hand to the workman’s hammer and taking the oppressor’s life. Judges 5:26. David says, “I have set the Lord always before me; because he is at my right hand I shall not be moved;” and again he adds, “At thy right hand there are pleasures for evermore.” Ps. 16:8, 11. In the book of Psalms alone, the right hand of the Lord is mentioned and praised over thirty times. A promise to the church for the time of trouble says, “A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee.” Ps. 90:7. In the prophecy of Judas it reads, “Let Satan stand at his right hand.” Ps. 109:6. The Father says of the Son, “Sit thou at my right hand, until I make thine enemies thy footstool.” Ps. 110:1. The Jews in captivity said, “If I forget thee, O Jerusalem, let my right hand forget her cunning.” Ps. 137:5. Of the wicked it is said, “Their right hand is a right hand of falsehood.” Ps. 144:8. Concerning wisdom it is written, “Length of days is in her right hand.” Prov. 3:16. The Lord says to Isaiah, “My right hand hath spanned the heavens.” Isa. 48:13. Jehovah swears by his right hand. Isa. 62:8. Jesus said to the high priest at his trial, “Hereafter shall the Son of man sit on the right hand of the power of God.” Mark 14:62; Luke 22:69. When our Saviour is mentioned in his priestly character, he is spoken of as STANDING at the right hand of God. Acts 7:55. When spoken of in his kingly character, he is represented as SITTING at the right hand of God. Eph. 1:20. Christ’s care of the church is presented under the emblem of seven stars in his right hand. Rev. 1:16. In the last great struggle between truth and error, those who yield to the requirements of the image beast, receive a mark in their right hand. Rev. 13:16.

From these texts, and many others which might be quoted, it is very clear that the right hand is a continual emblem of favor, protection, and power. G. W. A.

The Work of Ezra, and the Date of the Seventy Weeks.

BEFORE his coming to Jerusalem with his commission, the Scriptures were in a manner lost, the people in profound ignorance of the law, and the worship of God neglected, and everything else, both in church and State, in great disorder and confusion. But, on his coming, he restored the Scriptures, instructed the people in the law, brought the worship of God into due order, and proceeded, as long as his commission lasted, to work a full reformation in all things else. And after his commission was at an end, he gave not over his endeavors herein, but, as a priest, as a skillful scribe in the law of God, and as president of the Sanhedrim, he still carried on the same work; and having a successor equally zealous in the same design, he did as much in it under his authority as formerly he did by his own; so that he hath been esteemed as another Moses, and deservedly reckoned as the second founder of the Jewish church and State. And, therefore, the beginning of this work is a noble epocha from whence to begin the calculation of these weeks, and doth most agreeably accord with the intent and purpose of this prophecy, in which they are predicted; for the whole intent and purpose of it is, to foreshow and set forth the age of the restored church of the Jews, how long it was to continue and when to cease, and be abolished; and from whence is it more proper to reckon this, than from the time when the thorough restoration of it began? and this was then only begun, when Ezra, by virtue of the commission granted to him by Artaxerxes Longimanus, king of Persia, in the seventh year of his reign, did set about this work; and, therefore, from hence the computation of these weeks according to the prophecy that predicts them, must begin.—Prideaux's Connection.

Accusers of the Brethren.

By A. P. Lawton

Of this class there are not a few. If they could know the effect of their course upon themselves and others, there would be fewer who would volunteer in this work. We should be modest and slow to condemn others, lest we be found with spots on our own garments, and “physician, heal thyself” be written there. We should not dare to reprove our brother, until we are pretty sure we ourselves are in the clear light. But are we not our brother's keeper? If we feel as Jesus felt when he wept over Jerusalem, then, perhaps, we might trust ourselves to reprove others. We should pray for each other.

It is not to be supposed that there will be no wrongs to be corrected; but oh! how carefully, skillfully, and tenderly, lest we hurt the oil and the wine. Being filled with the Spirit ourselves is the most effectual way of reproving others for their lack of it. If brethren at variance would dig deep, and obtain the priceless pearls found only in the vale of humility and self-renunciation, with countenances beaming with holy, heavenly joy, there would be no more use for church trials. We should be anxious to confess our own sins, thus saving our brother the painful necessity.

God is ready to help us if we will let him. If we will open the door of our hearts, by confessing and forsaking our sins, he will come in to us, and will sup with us, and we with him. Who for the sake of such a guest would not part with everything that hinders? What if it is crossing to our carnal natures. Let nature die, and Jesus live in us. God has provided great blessings for the willing and the obedient, and has lovingly invited us to come. Will any stay away from so rich a feast, provided without money and without price? My poor heart cries out, I come, O Lord, I come.

A. P. LAWTON.

W. Winfield, N. Y.

Paul's Testimony.

By J. C. Clemens

“For ye are dead, and your life is hid with Christ in God.” Col. 3: 3. How ample is the description here given of the condition of the believer, and how perfect the consolation which may be derived from a careful consideration of Paul's assertion together with its various connections. Paul had been a careful student of the Bible, was well versed in the law, and was eminently qualified to define man's position under that law. He also well understood and ably described the nature of the provision made for man's escape from the penalties of that law. Consequently his testimony must have great weight and his assertions much credence.

It is also worthy of remark that his testimony on this as well as other points is corroborated and sustained by the teachings of one whose wisdom cannot be questioned and whose authority cannot be gainsayed. God is not a being who makes use of meaningless terms or who makes idle promises soon to be forgotten or never to be fulfilled, and when he said, “But of the tree of the knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt surely die,” the penalty of disobedience was immutably fixed. In all the power of humanity there was no means of escape from the execution of this death-sentence upon all mankind as the natural descendants of Adam, and heirs of the inheritance which his disobedience had purchased for them. Their condition then under the law was hopeless. Nothing but the endurance of the prescribed penalty could satisfy the demands of justice. Without the intervention of divine power, man could hope for no salvation. But justice forbids that divine power should be brought to bear against the execution of the penalties of a law which had its source and origin in that same divinity. In order therefore that justice might be satisfied, and man released from the bondage of sin and death, it was necessary that a sacrifice equally divine in nature with the law should be made. Nothing but a sacrifice on the part of the Godhead could overcome the enemy, death, and free man from the consequences of Adam's disobedience.

From Adam we could no longer expect to inherit future happiness or favor with God; yet while we merited nothing but his displeasure, “God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish, but have everlasting life.” Mark the magnitude of the sacrifice. “He that spared not his own son, but delivered him up for us all,” &c. Christ, the only begotten son of God, relinquishing all the advantages of his position of peculiar favor and privilege in the heavenly economy, and forsaking the infinite glory and matchless enjoyments of that bright world, assumed a form and nature circumscribed by the same finite principle, susceptible to the same temptations, and in bondage to the same law of justice, with fallen man, and to accomplish, what? Their release from the condemnation which was Adam's legacy to his posterity. He came under the power of death, and so continued for a time, that he might open a door through which man might escape from the bondage of the grave and obtain the better inheritance of eternal life. That his sacrifice was acceptable and his victory over death complete, we have abundant evidence both in the fact of his resurrection and in the testimony of his followers. “As in Adam all die, so in Christ shall all be made alive.” This sounds as though an unqualified or unlimited redemption had been purchased for all mankind, and that no action was necessary on the part of any individual in order to enjoy the benefits of this purchase. However, a close examination of the passage in question will disabuse the candid student of the Bible of this idea; the question of heirship must first be determined.

By natural descent we are all heirs of condemnation through the transgression of our father Adam. How, then, shall we be made partakers of the redemption purchased by Christ? How shall we become heirs of the better inheritance? Only by adoption into God's family can we become heirs of any of the advantages or privileges that belong to his economy. How shall we obtain that adoption? “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” John 1: 12. Here we find it necessary to receive Christ in order to be received of God, and the latter clause of the verse explains this reception as signifying belief. We must believe him to be sent of God, and capable of accomplishing our release from the bondage of death. We must manifest our belief by depending on him alone for that release, thereby virtually accepting of his sacrifice as the means of our redemption. Without this belief and its consequent fruits we cannot hope for adoption. Without adoption, we cannot hope for life. “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5:11, 12. Let us remember who hath said, “I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live.” John 11:25. Let us pray for grace to enable us so to believe that, living and believing, we shall in the purpose of God never die, but be reserved unto the resurrection of the just; that when Christ who is our life shall appear, we also shall appear with him in glory as Paul avers we shall if we set our affections on things above.

J. C. CLEMENS.

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