Review and Herald, Vol. 41, No. 6.
OUR PRESENT POSITION: or, the Waiting, Watching TimePage 1
OUR PRESENT POSITION: or, the Waiting, Watching Time.
By James White
TEXT: “Take ye heed, watch and pray; for ye know not when the time is.” Mark 13:33. THE time mentioned in the text is the time of the second coming of Christ. This is the theme of the closing portion of the chapter where our text is found. The definite time of the second advent is not revealed. Hence, Seventh-day Adventists do not set times for that event, as many first-day Adventists do. We believe, however, that the Scriptures of the Old and New Testaments were given by inspiration of God for our instruction, faith and practice; and that the prophetic numbers of Daniel and John were designed for a specific object in the threefold warning to the last generation to prepare for the coming of Christ. Timists, or time-setting Adventists, reason well respecting the definiteness of the prophetic numbers, and that they were given for our learning, and demand our attention, as an important portion of the revealed word. But in supposing that two of the numbers of Daniel reach to the final conflagration and the resurrection of the just, they are seen by the discriminating to occupy a position where they should feel the rebuke in our text—“Ye know not when the time is.” Seventh-day Adventists deny that any of the prophetic numbers reach to the second advent of Jesus Christ. They hold that William Miller was correct in the main in his calculations of the prophetic times; that his mistake, and consequent disappointment, was in the event, and not in the time. William Miller and his associates held that the events to take place at the close of the 2300 days of Daniel 8:14, and the 1335 of chap. 12:12, 13, were the renovation of the earth by fire, and the resurrection of the just. But close investigation, by light that has since shone from the sacred Scriptures upon the subject of the heavenly sanctuary, has discovered the fact that proof is greatly wanting to sustain the positions, that the cleansing of the sanctuary at the close of the 2300 days is the burning of the world, or that the prophet standing in his lot at the end of the days means the first resurrection. The reader is cited to Thoughts on Daniel, by Uriah Smith, just out of the press, and other works on the sanctuary and 2300 days, for sale at the REVIEW AND HERALD Office, for a full, clear, and satisfactory exposition of this important subject. The prophetic times have a purpose to serve. But, not reaching to the second advent, believers are now left without definite time for that event. The reader, then, can at once see that our position does not disregard, but respects the periods of Daniel and John as important portions of the prophetic word, and at the same time is in harmony with all such expressions from the lips of our divine Lord as, “Ye know not when the time is.” The position of the Adventists of 1844, that our Lord’s discourse in Matt. 24, Mark 13, and Luke 21, was a prophetic sketch of the leading events from the first advent down to the second, and that, therefore, all such expressions relative to the definite time applied to the last generation, gave these texts still greater force against their time position, and made it necessary for them to explain away the apparent difficulty. But with the vast majority the objection would not stay explained away, but constituted a popular and forcible objection—“Ye know not when the time is.” And yet we solemnly believe that the hand of God has been in the great second-advent movement. William Miller, as an honest man, gave to the world the best light he had. He was right on the nature and object of the second advent; right in his application of the prophetic symbols; and right in his calculation of the prophetic numbers; but he was mistaken in the event. But even that mistake was in the providence of God, as verily as that of the chosen twelve, and the shouting multitude, when they cried, Hosannah, in fulfillment of Zech. 9:9, in view of Christ’s taking the throne of David in old Jerusalem. They, in the direct providence of God, in fulfillment of the words of the prophet, were mistaken. So William Miller and fifty thousand Adventists of 1844 were mistaken in the event, while fulfilling the message of the angel of Rev. 14:6, 7, and the oath of the mighty angel of chap. 10. We do not blame William Miller and his friends for preaching the time, though while holding that the second advent would be at the termination of the periods, we see their difficulties in harmonizing such passages as our text with their position. But we do blame them for disgusting the public, and dividing and weakening their own ranks with setting a new time right upon the heels of each failure. And it is just here to state, that William Miller and his favorite organ, the Advent Herald, though he and its conductors did not embrace the scriptural view of the heavenly sanctuary—the only position that connects the past with the present, lights up the glorious future, and justifies the great advent movement—yet they were not guilty of perpetually dabbling with definite time. Sylvester Bliss, who was for more than twenty years the local conductor of the Herald, said a few years before his death, that any evidence for the termination of the periods at any time since 1844, when compared with the evidence for that date, was like a rush-light compared with the light of the sun. The statement in the publisher’s preface to the Memoir of William Miller, that his “erroneous calculations of the prophetic periods he frankly confessed,” gives a wrong impression. He confessed that he had been disappointed; that there must be, therefore, errors in chronology. But he never attempted to point out any error in his calculations, only that the time had passed. But his biographer has set this matter in its true light in honorably extracting largely from a pamphlet, dictated by William Miller and reported by himself, and published in 1845, entitled, Apology and Defense, from which we take the following statements:— “That I have been mistaken in the time, I freely confess; and I have no desire to defend my course any further than I have been actuated by pure motives, and it has resulted to God’s glory. My mistakes and errors God, I trust, will forgive. I cannot, however, reproach myself for having preached definite time; for, as I believe that whatsoever was written aforetime was written for our learning, the prophetic periods are as much a subject of investigation as any other portion of the word. “I, therefore, still feel that it was my duty to present all the evidence that was apparent to my mind, and were I now in the same circumstances, I should be compelled to act as I have done. I should not, however, have so done, had I seen that the time would pass by; but not knowing that it would, I feel even now more satisfaction in having warned my fellow-men than I should feel, were I conscious that I had believed them in danger and had not raised my voice. How keen would have been my regret, had I refrained to present what in my soul I believed to be truth, and the result had proved that souls must perish through my neglect! I cannot, therefore, censure myself for having conscientiously performed what I believed to be my duty. “But while I frankly acknowledge my disappointment in the exact time, I wish to inquire whether my teachings have been thereby materially affected. My views of exact time depended entirely upon the accuracy of chronology. “There is not a point in my belief in which I am not sustained by some one of the numerous writers who have opposed my views. Prof. Bush, the most gentlemanly of my opponents, admits that I am correct in the time, with the exception of the precise day or year; and this is all for which I contend. That the 70 weeks are 490 years, and the 1260 and 2300 days are so many years, are admitted by Messrs. Bush, Hinton, and Jarvis. That the 2300 days and 70 weeks commence at the same time, Prof. Bush does not deny. And Dr. Jarvis admits that the former carry us to the resurrection and Judgment. Prof. Bush, Dr. Jarvis, Mr. Hinton, and Mr. Morris, admit that the legs of iron and fourth beast are Rome, and that the little horn of Daniel 7, is papacy, while Dr. Jarvis and Mr. Hinton admit that the exceeding great horn of Daniel 8, is Rome. The literal resurrection of the body, the end of the world, and a personal coming of Christ, have not been questioned by several who have written against me. “Thus there is not a point for which I have contended that has not been admitted by some of those who have written to disprove my opinions. I have candidly weighed the objections advanced against these views; but I have seen no arguments that were sustained by the Scriptures that, in my opinion, invalidated my position.” Thus William Miller speaks for himself in July, 1845. In a letter to the Herald, Dec. 3, 1844, several weeks after the passing of the time, he says:— “I believe the ground we have formerly stood upon, as it regards the chronology of prophecy, is the only ground we can take; and if the defect is in human chronology, then no human knowledge is sufficient in this age to rectify it with any degree of certainty; and I see no good that can be accomplished by taking a stand for any future period, with less evidence than we had for 1843–4. For those who would not believe, with all the evidence we then produced, we cannot expect will now believe with much less evidence. “Again, it is to me almost a demonstration, that God’s hand is seen in this thing. Many thousands, to all human appearance, have been made to study the Scriptures by the preaching of the time; and by that means, through faith in the sprinkling of the blood of Christ, have been reconciled to God. And those of us who have been familiar with the fruits and effects of the preaching of this doctrine must acknowledge that he has been with us in so doing, and his wisdom has in a great measure marked out our path, which he has devised for such good as he will accomplish in his own time and manner; as in the case of Nineveh by the preaching of Jonah. If this should be the real state of the case, and we should go on to set other times in the future, we might possibly be found frustrating, or trying to at least, and receive no blessing. I think my brethren will admit that God has been in the work, and he has tried our faith in the best possible manner.” William Miller still held that the coming of Christ would be personal and visible; so do Seventh-day Adventists. He believed his application of the prophetic symbols had been correct; so do we. He still believed that he had been right in the year-day theory, and that the seventy weeks were the first 490 years of the 2300, consequently that the two periods commenced together, at the going forth of the commandment to restore and build Jerusalem. Ezra 7; so do we. He could not see why his position was not correct, that the 2300 years42commenced in the seventh year of Artaxerxes, 457 before Christ, consequently would end in 1844; neither can we. What, then, is the real difference between the position of William Miller, after the time passed, and that of Seventh-day Adventists on this subject? This question should be fairly and clearly answered. William Miller still held that two of the periods of Daniel reached to the coming of Christ; therefore did not terminate in 1844. And as he, and his associates were not able to point out any error in his entire system of calculation, the most intelligent and consistent of them did not fix on any other dates from which to commence the periods. And those who did adopt other dates, rejected those adopted by William Miller only on the ground that the time had passed. In such a state of things it is no marvel that discouragement, division and apostasy have crumbled and wasted the once united and happy second-advent body. Seventh-day Adventists do not recognize the advent of Christ to this earth, and the conflagration of the world, in the cleansing of the sanctuary at the close of the 2300 days of Dan. 8:14. Neither do they see the resurrection of the just in Daniel’s standing in his lot at the end of the 1335 days of chap. 12:13. Both these are connected with the investigative Judgment of the righteous, which must take place in Heaven before the Lord comes to reward them at the resurrection of the just. The real difference, then, between the position of William Miller on this subject and that of Seventh-day Adventists is simply in relation to the event to take place at the termination of the periods. The subject is now one of the clearest, and most satisfactory to the close Bible student, in all the range of Christian theology. Such critical examiners and close reasoners as J. N. Andrews and Uriah Smith are enabled to show in their works that there is not one text in all the Bible which contains any evidence that the earth, or any part of it, is the sanctuary of Dan. 8:14, and that it is to be cleansed by fire; while at the same time they present a large amount of scriptural proof that the prophet refers to the new-covenant sanctuary in Heaven, and that its cleansing is in connection with the closing portion of the ministry of Jesus Christ as our high priest in the heavenly sanctuary, just prior to his second advent. And a critical review of the whole question of prophetic calculations fully justifies William Miller in rejecting the succession of new times for the second advent, urged upon him by some of the more restless of the Adventists, upon almost infinitely less evidence than that he had published to the world, which terminated the periods in 1844. Seventh-day Adventists adopt the positions of William Miller and his associates of 1844, relative to the manner and object of the second advent, the application of the prophetic symbols of Daniel, and the calculation of the periods. The time passed, the periods have ended, we are in the time of the cleansing of the sanctuary, waiting for the appearing of the Son of man. And right here the subject of the three messages opens before us with great clearness, and applies with tremendous force. The past, the present, and the future, are all made plain. The great advent movement of 1840–4 was of God. The position of Seventh-day Adventists upon this subject, resurrects the position of William Miller upon the prophecies. It most gloriously harmonizes the sacred Scriptures. And it relieves the subject of Christian experience, as manifested in the labors, sacrifices, and lives of such men as William Miller and those who associated themselves with him in honestly and zealously warning the world, giving them the best light they then had on the prophecies. The position of Seventh-day Adventists, then, has all the force of evidence of that of William Miller and his friends before the passing of the time; and in addition to that they have a perfectly satisfactory position upon the sanctuary, the nature and time of its cleansing, and the forcible application of the messages of the three angels of Rev. 14 to the past, the present and future history of the second-advent movement, embracing the great Sabbath reformation. Every true Seventh-day Adventist may with cheerful confidence sing:— “For He has been with us; and he still is with us; And he’s promised to be with us to the end.” AMAZING BEAUTEOUS CHANGE!
By Philip Doddridge
Amazing, beauteous change!
A world created new!
My thoughts with transport range,
The lovely scene to view;
In all I trace,
Saviour divine,
The work is thine—
Be thine the praise! See crystal fountains play
Where once were burning sands;
The river's winding way
Shines through the thirsty lands;
New grass is seen,
And o'er the meads
Its carpet spreads
Of living green. Where pointed brambles grew,
Intwined with horrid thorn,
Gay flowers, forever new,
The painted fields adorn;
The blushing rose
And lily there,
In union fair
Their sweets disclose. Where the bleak mountain stood
All bare and disarrayed,
See the wide-branching wood
Diffuse its grateful shade;
Tall cedars nod,
And oaks and pines
And elms and vines
Confess thee, God! The tyrants of the plain
Their savage chase give o'er;
No more they rend the slain,
And thirst for blood no more;
But infant hands
Fierce tigers stroke,
And lions yoke
In flowery bands. O, when, Almighty Lord!
Shall these glad scenes arise
To verify thy word,
And bless our wondering eyes?
That earth may raise,
With all its tongues
United songs,
Of ardent praise.
—Philip Doddridge. Life and Mission of John.
By Ellen G. White
CHRIST'S life had been so retired and secluded at Nazareth that John had not a personal acquaintance with him, and he did not positively know that he was the Messiah. He was acquainted with the circumstances of his birth, and he believed him to be the promised One. The secluded life of Christ for thirty years at Nazareth, in which he gave no special evidence of his Messiahship, suggested doubts to John whether he was indeed the One for whose coming he was to prepare the way. John, however, rested the matter in faith, fully believing that God would in due time make it plain. The Lord had shown him that the Messiah would be pointed out to him by a distinct sign; when this should be done, then John could present him to the world as the long-expected Messiah, the Lamb of God that was to take away the sin of the world. John had heard of the sinless character and spotless purity of Christ. His life was in harmony with what the Lord had revealed to him respecting one that was among them whose life was without the taint of sin. John had also seen that he should be the example for every repenting sinner. When Christ presented himself for baptism, John recognized him at once as the superior one revealed to him. He discerned, in the person and deportment of Christ, a character above every other man he had ever seen. The very atmosphere of his presence was holy and awe-inspiring. Although he knew him not as the Messiah, yet never had such a holy influence been realized by John from any one as when in the presence of Christ. He felt the superiority of Christ at once, and shrank from performing the rite of baptism to one whom he knew to be sinless. Many had come to him to receive the baptism of repentance, confessing their sins and crimes; but John could not understand why the only sinless One upon the earth should ask for an ordinance implying guilt, virtually confessing, by the symbol of baptism, pollution to be washed away. He remonstrated with Christ, acknowledging his superiority, and refused to administer the ordinance, saying, “I have need to be baptized of thee, and comest thou to me?” With firm and gentle authority, Jesus waives the refusal of John and his plea of unworthiness, saying, “Suffer it to be so now; for thus it becometh us to fulfill all righteousness.” Christ came not confessing his own sins; but guilt was imputed to him as the sinner's substitute. He came not to repent on his own account; but in behalf of the sinner. As man had transgressed the law of God, Christ was to fulfill every requirement of that law, and thus show perfect obedience. “Lo, I come to do thy will, O God!” Christ honored the ordinance of baptism by submitting to this rite. In this act he identified himself with his people as their representative and head. As their substitute, he takes upon him their sins, numbering himself with the transgressors, taking the steps the sinner is required to take, and doing the work the sinner must do. His life of suffering and patient endurance after his baptism were an example to converted sinners of what they should endure and patiently suffer in consequence of their transgressions and sins. John finally yielded to the request of Christ, notwithstanding his feelings of unworthiness to baptize him, and performed the service. He led the Saviour of the world down into the river Jordan in the presence of a large concourse of people, and buried him in the water. After Christ rose up from the water and from the hand of John, he walked out to the bank of Jordan, and bowed in the attitude of prayer. The eyes of John were fastened upon Christ with the deepest interest and amazement. His heart was stirred with emotion as he looked upon him thus bowed as a suppliant. Christ's hands were raised upward, and his gaze seemed to penetrate Heaven. As the believer's example, his sinless humanity supplicated support and strength from his Heavenly Father, as he was about to commence his public labor as the Messiah. Jesus poured out his soul in earnest prayer. A new and important era was opening before him. His former peaceful, quiet life is to here end. He had been happy in a life of industry and toil, while fulfilling the duties devolving on a son. He was an example to those in childhood, youth, and manhood. His deportment showed that he felt the importance and solemnity of the hour. He knew that trials, toils, conflicts, suffering and death, were in the path his feet had entered. He felt the weight of the responsibilities he must bear. He was about to engage in new and arduous duties. A sense of the sinfulness of men, and the hardness of their hearts, which separated them from God, convinced him that but few would discern his merciful mission, and accept the salvation he came from Heaven to bring them. Never before had angels listened to such a prayer as Christ offered at his baptism, and they were solicitous to be the bearers of the message from the Father to his Son. But, no! direct from the Father issues the light of his glory. The heavens were opened, and beams of glory rested upon the Son of God and assumed the form of a dove, in appearance like burnished gold. The dove-like form was emblematical of the meekness and gentleness of Christ. While the people stood spell-bound with amazement, their eyes fastened upon Christ, from the opening heavens came these words: “This is my beloved Son, in whom I am well pleased.” The words of confirmation that Christ is the Son of God were given to inspire faith in those who witnessed the scene, and to sustain the Son of God in his arduous work. Notwithstanding the Son of God was clothed with humanity, yet Jehovah, with his own voice, assures him of his sonship with the Eternal. In this manifestation to his Son, God accepts humanity as exalted through the excellence of his beloved Son. As John had now witnessed the heavenly dove resting upon Jesus, which was the promised token of the Messiah, he stretched forth his hand, and with assurance proclaimed before the multitude, “Behold the Lamb of God, which taketh away the sin of the world!” From this time John had no doubt in regard to Jesus' being the true Messiah. After this, Jesus withdrew into the wilderness, to be tempted of the devil forty days. His long fast ended, the victory won, he returns to the banks of the Jordan, mingling again with the disciples of John; yet giving no outward evidence of his special work, and taking no measures to bring himself to notice. Men were sent from the highest authority in Jerusalem to inquire in regard to the great agitation John was creating. He was calling whole cities and towns to listen to his voice of warning; and they would know the prophet's authority for thus claiming the attention of the people, and turning the world upside down. These messengers challenged John to tell them certainly if he was the Messiah. John confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John is then questioned as to his authority for baptizing, and thus agitating the people, when he does not claim to be Christ, or Elias, neither that prophet. The words, “That prophet,” have reference to Moses. The Jews had been inclined to the belief that Moses would be raised from the dead, and taken to Heaven. They did not know that Moses had already been resurrected. When John came, baptizing with water, the Jews thought that he might be the prophet Moses raised from the dead; for he seemed to have a thorough knowledge of the prophecies, and to understand the history of the Hebrews and their wanderings in the wilderness in consequence of their unjust murmurings and continual rebellion. They also called to mind the peculiar circumstances of John's birth, and wonderful manifestation of God to Zacharias, his father, in the temple, by the visitation of the angel from the presence of God, and the power of speech being taken from Zacharias, because he did not believe the words of the angel, and the unloosing of his tongue at the birth of John. These important facts had in the past thirty years been measurably forgotten. But when John appeared as a prophet, the manifestation of the Spirit of God at his birth was called to mind. When the messengers of the highest authority in Jerusalem were communing with John in reference to his mission and work, he could have taken honor to himself, had he been so disposed. But he would not assume honors that did not belong to him. While conversing with the messengers, suddenly his eye kindled, his countenance lighted up, and his whole being seemed stirred with deep emotion, as he discovered the person of Jesus in the concourse of people. He raised his hand, pointing to Christ, saying, There standeth one among you whom ye know not. I have come to prepare the way before him whom ye now see. He is the Messiah. He it is who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world! This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and it abode upon him. And I knew him not. But he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw and bare record, that this is the Son of God. Again, the next day after, John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God!” And the two disciples heard him speak, and they followed Jesus. Then Jesus turned and saw them following, and saith unto them, What seek ye? The disciples confessed that they were seeking Christ, and that they desired to become acquainted with him, and to be instructed by him at his home. These two disciples were charmed with the deeply impressive, yet simple and practical, lessons of Christ. Their hearts had never been so moved before. Andrew, Simon Peter's brother, was one of these disciples. He was interested for his friends and relatives, and was anxious that they also should see Christ, and hear for themselves his precious lessons. Andrew went in search of his brother Simon, and with assurance claimed to have found Christ, the Messiah, the Saviour of the world. He brought his brother to Jesus, and as soon as Jesus looked upon him, he said, Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is by interpretation a stone. The next day Christ selected another disciple, Philip, and bade him follow him. Philip fully believed that Christ was the Messiah, and began to search for others to bring them to listen to the teachings of Christ, which had so charmed him. Then Philip found Nathanael. He was one of the number who heard John proclaim, “Behold the Lamb of God, which taketh away the sin of the world.” He felt deeply convicted, and retired to a grove, concealed from every human eye, and there meditated upon the announcement of John, calling to his mind the prophecies relating to the coming of the Messiah and his mission. He queried thus: Could this indeed be the Messiah for whom they had so long waited, and were so desirous to see? Hope sprang up in the heart of Nathanael that this might be the one that would save Israel. He bowed before God and prayed that if the person whom John had declared to be the Redeemer of the world was indeed the promised deliverer, that it might be made known to him. The Spirit of the Lord rested upon Nathanael in such a special manner that he was convinced that Christ was the Messiah. While Nathanael was praying, he heard the voice of Philip calling him, saying, “We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him,42Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee.” Nathanael's wavering faith was now strengthened, and he answered and said, “Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee, under the fig-tree, believest thou? Thou shalt see greater things than these. And he said unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of man.” In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael. Here is an instructive lesson for all the followers of Christ. It teaches them the importance of personal effort, making direct appeals to relatives, friends, and acquaintances. There are those who profess to be acquainted with Christ for a life-time who never make personal effort to induce one soul to come to the Saviour. They have left all the work with the minister. He may be well qualified for his work; but he cannot do the work which God has left upon the members of the church. Very many excuse themselves from being interested in the salvation of those who are out of Christ, and are content to selfishly enjoy the benefits of the grace of God themselves, while they make no direct effort to bring others to Christ. In the vineyard of the Lord there is a work for all to do, and unselfish, interested, faithful workers will share largely of his grace here, and of the reward he will bestow hereafter. Faith is called into exercise by good works, and courage and hope are in accordance with working faith. The reason many professed followers of Christ have not a bright and living experience, is because they do nothing to gain it. If they would engage in the work which God would have them do, their faith would increase, and they would advance in the divine life. Jesus was pleased with the earnest faith of Nathanael that asked for no greater evidence than the few words he had spoken. And he looked forward with pleasure to the work he was to do in relieving the oppressed, healing the sick, and in breaking the bands of Satan. In view of these blessings which Christ came to bestow, he says to Nathanael, in the presence of the other disciples, “Hereafter ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man.” Christ virtually says, On the bank of Jordan the heavens were opened before me, and the Spirit descended like a dove upon me. That scene at Jordan was but a token to evidence that I was the Son of God. If you believe in me as such, your faith shall be quickened, and you shall see that the heavens will be opened, and shall never be closed. I have opened them for you, and the angels of God, that are united with me in the reconciliation between earth and Heaven, uniting the believers on the earth with the Father above, will be ascending, bearing the prayers of the needy and distressed from the earth to the Father above, and descending, bringing blessings of hope, courage, health, and life, for the children of men. The angels of God are ever moving up and down from earth to Heaven, and from Heaven to earth. All the miracles of Christ performed for the afflicted and suffering were, by the power of God, through the ministrations of angels. Christ condescended to take humanity, and thus he unites his interests with the fallen sons and daughters of Adam here below, while his divinity grasps the throne of God. And thus Christ opens the communication of man with God, and God with man. All the blessings from God to man are through the ministration of holy angels. The Bible Grows with One.
If you come to Holy Scripture with growth in grace, and with aspirations for yet higher attainments, the book grows with you, grows upon you. It is beyond you, and cheerily cries: “Higher yet: Excelsior!” Many books in my library are now behind and beneath me; I read them years ago, with considerable pleasure; I have read them since, with disappointment; I shall never read them again, for they are of no service to me. They were good in their way once, and so were the clothes I wore when I was ten years old; but I have outgrown them—I know more than these books know, and I know wherein they are faulty. Nobody ever outgrows the Scriptures; the book widens and deepens with our years. It is true, it cannot really grow, for it is perfect; but it does so to our apprehension. The deeper you dig into Scripture, the more you find that it is a great abyss of truth. The beginner learns four or five points of orthodoxy, and says: “I understand the gospel, I have grasped all the Bible.” Wait a bit, and when his soul grows and knows more of Christ, he will confess: “Thy commandment is exceeding broad—I have only begun to understand it.” “Bear ye one another’s burdens, and so fulfill the law of Christ.” Gal. 6: 2. “It was all your own fault. You have no one to blame but yourself. You would go your own way, and now you must bear the consequences as best you can.” My dear friends, have any of you heard such a speech as this? Have any of you spoken such words yourselves, to one with whom you dwell in the same house—one whom you love, or ought to love, very dearly? And do you who speak such words, and speak them—as it must be if they are spoken at all—from your heart, do you call yourselves Christians, servants of Christ, doing the will of God? Look into the full import of these words, and see what likeness they bear to the teaching and example of Him whose followers you would be. Examine into the state of a heart from whence such words could proceed, and see if it be a fit abode for Him who bore the blame of all our sins, and patiently suffered for us the deep displeasure of his Father in Heaven. “It is all his own fault,” you tell your brother in his distress. You make it clear to him that you will not share his burden of blame. He might have hoped that you would bear a little for him; so you hasten to explain that you are clear, you are free; you will not touch his load, except to press it harder upon him; you heap it all upon him; he is bowed down under it, and you consider that he has his deserts. “He would have his own way,” you tell him. Thus you remind him, in the midst of his distress for his error of judgment, that he was obstinate as well as foolish. You think he has not enough to bear in the consequences of his mistake, and you take the opportunity to strike him when he is down, to dwell upon his faults, and thus make a little heavier the burden which you have already refused to share. Alas! is this bearing the infirmities of the weak? Is it doing to others as you would that they should do to you? Is it looking not on your own things, but on the things of others? And can it be pleasing in His sight who bade us love each other, and do to each other as he has loved and done to us? Dear friends, as you feel the pain of being blamed, whether justly or unjustly, I pray you be on your guard against the temptation of laying blame on others. If a parcel be left behind, a wrong turn taken, an umbrella lost, do not turn upon your companion and say, “It was all your own fault.” Is it possible that it can soothe the vexation which the mishap has caused you, to annoy and irritate your friend with accusations which, whether true or not, are certainly unkind? If so—if it does indeed gratify you to distress another—then consider, I once more pray you, what spirit you are of. Do not flatter yourself that you said it for his good, when you let loose your temper upon him. It may do him good, if he has grace to take it meekly; but your feelings and your motives were anything but kind; and we have the best authority for saying that the wrath of man worketh not the righteousness of God. —Ch. Treas. A MERCHANT sat at his office desk. Various letters were spread before him. His whole being was absorbed in the intricacies of his business. A zealous friend of religion entered the office. “I want to interest you a little in a new effort for the cause of Christ,” said the good man. “Sir, you must excuse me,” replied the merchant, “I’m too busy to attend to that subject now.” “But, sir, iniquity is on the increase among us,” said his friend. “Is it? I’m sorry; but I’m too busy at present to do anything.” “When shall I call again, sir?” “I cannot tell. I’m very busy. I’m busy every day. Excuse me, sir; I wish you a good morning.” Then, bowing the intruder out of the office, he resumed the study of his papers. The merchant had frequently repulsed the friends of humanity in this manner. No matter what the object, he was always too busy to listen to their claims. He had even told his minister that he was too busy for anything but to make money. But one morning, a disagreeable stranger stepped very softly to his side, laying a cold, moist hand upon his brow, and saying: “Go home with me!” The merchant laid down his pen; his head grew dizzy; his stomach felt faint and sick; he left the counting room, went home, and retired to his bed-chamber. His unwelcome visitor had followed him, and now took his place by the bedside, whispering, ever and anon: “You must go with me.” A cold chill settled on the merchant’s heart; spectres of ships, notes, houses, and lands, flitted before his excited mind. Still his pulse beat slower, his heart heaved heavily, thick films gathered over his eyes, his tongue refused to speak. Then the merchant knew that the name of his visitor was Death! Humanity, mercy, and religion, had alike begged his influence, means, and attention, in vain; but when death came, the excuse was powerless; he was compelled to have leisure to die. Let us beware how we make ourselves too busy to secure life’s great end. When the excuse rises to our lips, and we are about to say we are too busy to do good, let us remember we cannot be too busy to die.—Christian at Work.