Signs of the Times, Vol. 1, No. 37. (7/22/1875)

Signs of the Times

Jul 22, 1875

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jul 22, 1875

The Sermon.

By J. H. Waggoner

THE LAW OF GOD.—No. 8.

BY J. H. WAGGONER.

In considering the relation of the two dispensations, and the effect of the change from one to the other, we notice as a very important point the HARMONY BETWEEN THE OLD AND NEW TESTAMENTS.

1. They have the same author. There cannot be that contrast, not to say conflict, between the two Testaments which some affect to see. It is a great mistake to ascribe the authorship of the Old Testament to the Father, and that of the New Testament to the Son. In all the dispensations, purposes, and revelations of Heaven to and toward man, the Father and Son have been, and are, perfectly united; and in all these the Father has revealed himself only through the Son. The highest evidence of divine authority that God ever offers in his word is that he made all things; and yet he made them by the Son. Heb. 1:1–3. Creation reveals to us the Son as certainly as it does the Father.

Not only in creation, but in the revelation of the Old Testament we behold the Son as clearly as we do the Father. He talked with the patriarchs. He was the Angel of God's presence in whom he put his name, who led Israel out of Egypt, who communed with Moses, and ordered and arranged the first covenant with Israel. He went with Joshua, as "captain of the Lord's host," to bring the Lord's people into the land of Canaan. He inspired the prophets of old to speak concerning himself, as Peter says the Spirit of Christ testified in the prophets.

And in like manner in the work of salvation, in all the New Testament, do we behold the Father and the Son. They who shut the Son out of the Old Testament and the Father out of the New, represent God as a stern, inexorable, and almost cruel governor, and, in contrast, they represent Christ as loving, kind, and merciful. They find a relief to their feelings in the thought that, as a no-law minister in Indiana said, "their allegiance is transferred from God to Christ." This is nothing less than a monstrous perversion of the gospel. In the New Testament we are told that "God so loved the world, that he gave his only begotten Son;" "the gift of God is eternal life, through Jesus Christ;" "God was in Christ, reconciling the world to himself;" "Behold, what manner of love the Father hath bestowed upon us;" in short, that "God is love;" and the richest blessing mankind can enjoy is to have "the love of God shed abroad in our heart."

2. They have the same object. Ever since the fall of man, since the first promise that the seed of the woman should bruise the head of the serpent, we can see the same ideas and purposes running through the revelations of God to man. By sin, God's government was reproached, the earth was cursed, and man lost his dominion and his life. The offering of Abel, and all the offerings of the patriarchal and Levitical ages, looked forward to the same gospel truth, that the Son of God would put away sin by the sacrifice of himself.

3. The Levitical system was preparatory to the gospel age. It was introductory, looking in the same direction. We should suppose from the teachings of some that they were in antagonism; but that is not the case. And so, also, the prophets spake by inspiration of the Spirit of Christ. They not only foretold the glories of the work of grace through Christ, but they looked for it, and longed for it.

4. The gospel is built upou the law of the Old Testament. The gospel is remedial—a system of pardon. It was a necessity because sin was in the world. And as sin is the transgression of the law, the gospel is a recognition of law, not merely a recognition of its existence, but a recognition of its claims, and of the justice of its claims. For, as Andrew Fuller forcibly and correctly remarked, "If the law which has been transgressed were unjust, instead of an atonement being required for the breach of it, it ought to have been repealed, and the law-giver have taken upon himself the disgrace of having enacted it."

5. The perpetuity of the law is essential to the existence of the gospel. This may be shown in many respects, but we will content ourselves with a further quotation from Andrew Fuller, the celebrated Baptist author, on the atonement. He says:— "Every instance of punishment among men is a sort of atonement, to the justice of the country, the design of which is to restore the authority of good government, which transgression has impaired. But if the law itself is bad, or the penalty too severe, every sacrifice made to it must be an instance of cruelty. And should a prince of the blood royal, in compassion to the offenders, offer to suffer in their stead, for the purpose of atonement, whatever love it might discover on his part, it were still greater cruelty to accept the offer, even though he might survive his sufferings. The public voice would be, There is no need of any atonement: it will do no honor, but dishonor, to the legislature; and to call the liberation of the convicts an act of grace, is to add insult to injury. The law ought not to have been enacted, and now it is enacted, ought immediately to be repealed. It is easy to see from hence, that in proportion as the law is depreciated, the gospel is undermined, and both grace and atonement rendered void." On the other hand, all can see that if the law were holy, and just, and good, and the rebellion against it wrong; if the authority, the claims, and the penalties, of the law were worthy of the highest regard, then an atonement to the law does honor to the government which enacted the law, and to the principles of justice and right. Truly, as the prophet wrote, the Son of God, in his obedience and death, has magnified the law and made it honorable; and, as the apostle said, we do not make void the law through faith, but we establish the law.

6. The New Testament indorses the Old as a means of instruction in righteousness. Says Paul, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17. This is a most important testimony, and demands careful attention. (1.) The word "Scripture" is here used as it is generally used in the New Testament; namely, as referring to the Old Testament exclusively. To this the Saviour referred when he said, "Search the Scriptures." Paul used this as his authority when he "reasoned out of the Scriptures." And this is rendered certain by Paul's words to Timothy in the verse preceding the ones quoted: "From a child thou hast known the Holy Scriptures." Timothy might have known the Old Testament from a child; but not the New, for the very good reason that the New Testament was not yet written when Timothy was a child. Hence all that Paul here says must apply to the Old Testament exclusively. If the Old Testament was for the Jews only, and of no profit in this dispensation, as some teach, then Paul surely knew it, and he would speak accordingly. And how does he speak of it? (2.) He says of the Scriptures which Timothy knew from a child "that they were able to make him wise unto salvation." No one can say more than this of the New Testament. Were this our own language, and not that of Paul, we are sure that they who teach that "rightly dividing the word of truth" is to separate the Old Testament to the Jews and reject it as a rule of right and means of instruction for Christians, would accuse us of being fanatical and of teaching error. But the words of this apostle to the Gentiles are a standing rebuke to that system of error which discards the Old Testament from the Christian church. (3.) Paul says of the Old Testament it is "profitable for doctrine." Hence on doctrine we are not shut up to the New Testament, and out of the Old, in this dispensation. We have as our book of doctrine all that God has spoken to the human race in all ages. They who accuse us of having a special hobby, of being narrow and exclusive in our faith, are blind in regard to the instructions of the apostles on this subject, and they lose much of the blessedness and fulness of God's revelations to his people. (4.) Paul says the Old Testament, which Timothy knew from a child, is profitable "for reproof and for correction." Here again we discover the error of those who make the New Testament their sole book of "discipline." And why not accept the reproofs given by the writers of the Old Testament? They spake by inspiration of God, even as they were moved by the Holy Ghost. And this is not the only place where Paul indorses them as authority. He says to the Ephesians, who "were Gentiles by nature," they were "built upon the foundation of the prophets and apostles." Therefore they who teach that the churches from the Gentiles are to depend on the instructions of the apostles alone are plainly in error. They who accept both the Old and New Testaments as the rule of their faith have a broad foundation on which to build. And this is what Paul calls it: "The foundation of the prophets and apostles." They who reject the Old Testament, who receive only the teachings of the apostles, have a defective and one-sided foundation. Their whole needs to be corrected in the light of Paul's teaching. (5.) The Old Testament is profitable "for instruction in righteousness." Says another apostle, "He that doeth righteousness is righteous." Hence, righteousness consists in right-doing. And thus is proved that the Old Testament is not merely profitable to us theoretically, or as to mere doctrinal points and prophetic declarations, but profitable as laying down rules of right action; as giving us divine instruction for regulating our lives, and forming our characters. This being true, how much is lost to many professors of religion by their neglecting the study of the Old Testament. The Holy Spirit dictated the

words written by "holy men of old," and inspired the apostles to confirm them as a rule of life; and they who reject those words grieve the Holy Spirit of God, and are left to walk in darkness. This is the reason why they who reject the Old Testament are found so generally denying the power of the Spirit of God. Their religion becomes nominal and formal. (6.) Some would be willing to admit that Paul's indorsement of the Old Testament Scriptures is correct in some degree; they would accept his words, yet under large limitations. But Paul's words allow of no limitations; he has been careful to put them out of the way of restrictions. After saying they "are able to make thee wise unto salvation," that they are profitable for doctrine, for discipline, for instruction in right-doing, he adds, "that the man of God may be perfect, thoroughly furnished unto ALL GOOD WORKS." However strongly people may doubt that all good works are embraced within the teachings of the Old-Testament Scriptures, there is no room to doubt that Paul says so. And his statement must be approved by all who examine the subject with any care and candor. A sufficient vindication of his words (if they need any) is found in the fact that the law of the Most High God is written in the Old Testament. Concerning this law Jehovah himself said if they would keep it they would be holy. Moses said it was their righteousness and their life to keep those commandments. Deut. 6:25; 30:15–20. David said that law was perfect. Solomon said it contained the whole duty of man. The particular declarations of the New Testament in favor of the law, equally broad and emphatic, will be considered hereafter. It is a very evident truth that a law which can make men holy in obeying it, which is righteous, which is perfect, which contains the whole duty of man, must indeed embrace "all good works." But this is the nature of the law of God, and this law is written in the Old Testament. And so Paul's words stand vindicated, that we are "thoroughly furnished unto all good works" in the Old Testament Scriptures. Had we no other evidence in the New Testament in favor of the perpetuity and perfection of the law of God, we should consider this text amply sufficient; but, having much more equally decisive, we have no hesitation in planting ourselves on this truth, and claiming in its behalf a "full assurance of faith." (7.) The perfect harmony of the Old and New Testaments is further found in Paul's answer to the objection which may be raised against his strong indorsement of the Old Testament Scriptures. Thus, the objector questions, If the Old Testament is able to make us wise unto salvation, and gives complete instruction in doctrine, discipline, and right-doing, even furnishing us the rules of all good works, what need have we of the New Testament? Is not the Old Testament therein affirmed to be complete and sufficient without the New? To open this subject more fully to the mind of the objector, we ask in return: If the law of the Lord was perfect, why make any further revelation through prophets and apostles? Is there a complement of moral perfection? or, if the commandments of God contained the whole duty of man, why add the New Testament to them? Does God require man to do more than his whole duty? The whole difficulty is in the mind of the objector, in that he sees no difference between moral obligation and a remedy for sin. It is a Bible truth that the whole duty of man was revealed in the Old Testament; and it is equally true that man did not do his duty. Having failed in his duty; having subjected himself to condemnation and to punishment he finds himself utterly helpless, unable to extricate himself from the difficulty and the danger. As a rebellious creature he is subject to the righteous wrath of God, without any means of averting it. God looks down upon him in pity. But the government of God is a right government; his claims on man are just, and cannot in justice be yielded. He cannot in any respect release man from his whole duty without doing violence to his own justice and dishonoring his own government. But in his infinite wisdom he devised a plan, wrought out through his own dear Son, whereby "he may be just, and the justifier of him that believeth in Jesus." Rom. 3:23–26. Had man done his whole duty he would, of course, have been accepted on his obedience; but now, in addition to future obedience, he must receive "remission of sins" that are past by the forbearance of God. And more than this, his rebellion has so alienated him from God that he is incapable of restoring himself to those privileges and to that allegiance from which he has fallen. Both remission for the past, and obedience in the future, are secured through his surety. Thus "being justified by faith we have peace with God through our Lord Jesus Christ." Rom. 5:1. Hence, now, when Paul vindicates the sufficiency of the Old Testament as a divine instructor on morals, he adds the means of restoration, as follows: "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." Here we have a perfect union of the two Testaments—the Old, containing the law of Jehovah, defining the whole duty of man, and also pointing out his fall, his repeated failures to discharge his duty—the New, revealing the remedy for sin through God's only Son. Thus we have "repentance toward God" because of transgression, and "faith toward our Lord Jesus Christ," for remission of sin; past failures forgiven in "being justified by faith," and future obedience insured by our having "peace with God," the enmity or carnal mind, which is not subject to the law of God, being taken away. Long time has error, like a pall of darkness, hung over the Christian world in regard to this important point. Grievous wolves have foisted their heresies upon the church, since the "falling away" foretold by the spirit of prophecy. And no greater heresy has ever obtained than that which places the Son in antagonism to the Father; which makes void the law of the great God through faith in Jesus Christ; which makes God's will, as revealed in this dispensation, conflict with his will as revealed in past dispensations. "All his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness." Ps. 111:7, 8.

Nearing Home.

"Nearing home!" how sweet the message Falls upon the Christian's ear; How the weary heart rejoices, As "redemption draweth near."

"Nearing home!" yes, we are nearing Eden's ever blooming shore, Where the weary, storm-tossed pilgrim Soon shall rest, forevermore.

Nearing fast the golden city And the beauteous crystal sea; Nearing, too, the gushing fountain, And the fruit of life's fair tree.

Yes! the land is surely nearing, Home is almost reached at last; Let us then be nothing fearing, Soon our sorrows will be past.

Earthly friends may try to charm us, Gold may glitter in our sight; But a fairer world's before us, In God's everlasting light.

Oh! I love the coming kingdom, And the King that soon will reign; And I wish to be a subject, In a country free from pain.

Day by day my path grows brighter, Glory beams almost in sight; My poor heart grows each day lighter, As I near the portal bright.

Thanks to thee, O loving Saviour, For the peace that reigns within; Keep, oh, keep me by thy favor, Pure, and spotless, free from sin. —Sel.

Hope of the Gospel.

By John Norton Loughborough

THE STATE OF THE DEAD.

It is said by some that death is the separation of soul and body, and that the resurrection is the re-uniting of soul and body; but we see no such language here. Lazarus was asleep. Christ went to awake him out of sleep, and said, "Lazarus, come forth." Certainly it would look cruel to call his immortal spirit from its reward, to come down and raise the body, and be subjected again to all the evils of this world.

John Milton, author of "Paradise Lost," in his "Treaties of Christian Doctrine," says of this text: "If the soul of Lazarus, that is, if Lazarus himself, was not within the grave, why did Christ call on the lifeless body, which could not hear? If it were the soul which he addressed, why did he call it from a place where it was not? Had he intended to intimate that the soul was separate from the body, he would have directed his eyes to the quarter from whence the soul of Lazarus might be expected to return, namely, from Heaven; for to call from the grave what is not there, is like seeking the living among the dead, which the angel reprehended as ignorance in the disciples. Luke 24 : 5. The same is apparent in raising the widow's son. Luke 7 : 14."

Again, in showing that the resurrection is a resurrection from a bodily death, he says: "The death of the body is the loss or extinction of life. The common definition, which supposes it to consist in the separation of soul and body, is inadmissible. For what part of a man is it that dies when this separation takes place? Is it the soul? This will not be admitted by the supporters of the above definition. Is it then the body? But how can that be said to die, which never had any life of itself? Therefore the separation of soul and body cannot be called the death of man."

He himself quotes from his "Paradise Lost" the same sentiment:

* "It was but breath

Of life that sinned; what dies but what had life And sin? the body properly had neither. All of me then shall die : let this appease The doubt, since human reach no further knows." —Paradise Lost, book x., p. 788.

Ezekiel's account of the resurrection shows that after the bones had come together, bone to its bone, and the sinews, flesh, and skin, covered them above, they still lacked life. He does not prophesy to immortal souls to come and animate those bodies, but the breath comes "from the four winds," and the Spirit of God enters them, and they live. Eze. 37.

Paul's reasoning in Corinthians shows most conclusively that the dead are not rewarded, as, also, that there must be a literal resurrection of the dead or there will be no future life, and we will be left without a hope beyond this life. He says, "And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished." Verses 17, 18. On this text, Dr. Bloomfield, who has been termed England's brightest scholar, says: "They perish. As if he had said, There is an end of them and all their hopes." Olshausen, in his comments upon it, takes occasion to say: "The doctrine of the immortality of the soul, and the name, are alike unknown to the entire Bible."

Paul continues: "If in this life only we have hope in Christ, we are of all men most miserable." Verse 19. This language shows most conclusively, that if there is no resurrection, the Christian's hope is all confined to this life. So he says in verse 32, "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die." He could see no advantage in obeying God unless there was to be a resurrection. The Epicureans of that time, who believed in no future state, who sought their pleasure here, had this motto, "Eat and drink; for to-morrow we die." Leaving the doctrine of the resurrection, Paul would join the Epicureans in their saying, "Eat and drink; for to-morrow we die." Who could ask a plainer testimony to show that Paul viewed the consummation of his hope as beyond the resurrection of the dead?

THE JUDGMENT.

We have already quoted many texts showing that the hope is not consummated till Christ appears; but there is another consideration which has quite a bearing upon this subject. It is

THE TIME OF THE JUDGMENT.

Many, in their theories at the present time, claim that "at death the souls of all men go immediately to Heaven, and are judged; those found worthy of Heaven are permitted to remain, while the souls of the wicked are thrust down to hell, to receive their punishment. At the time of Christ's second advent, the souls of the righteous, which have been happy in Heaven, receiving their reward, perhaps thousands of years, are called together; then the souls of the wicked, which have been wailing in torments, perhaps the same length of time, are summoned to appear before God. The several bodies which were tenanted by these souls while living here, are then raised from the dead; the souls are united with them, and again they stand before God." For what? We are informed that the day has come that God appointed, in which to judge the world, and these souls must there stand and receive their doom, or the welcome, "Enter thou into the joy of thy Lord."

What necessity is there of judging these persons at the resurrection, if judgment was passed upon them at death, and they had been receiving their reward or punishment for thousands of years? Can it be that an all-wise Being has made an oversight, and that they are judged again, to detect errors that may have been made in the first sentence? Who would dare take such a position?

But we inquire, Do the Scriptures state that men are judged at death? We know of but one text that is brought forward to substantiate that point, and that text does not affirm that the dead are judged at death. It is Heb. 9 : 27, 28: "And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."

This text does not state that they are judged as soon as they die. If they are judged at death, we should expect that they would immediately enter upon their reward; but the text tells us that Christ will appear the second time unto—or for their—salvation. If the position were correct that all men are judged at death, how can it be said, "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust to the day of Judgment to be punished"? 2 Pet. 2 : 9. If men are judged at death, then we have been in the judgment since the first man died, and there would be no propriety in the apostle's pointing to a Judgment day in the future, as men are being judged all the time. Paul "reasoned of righteousness, temperance, and judgment to come." Acts 24 : 25.

John says: "The seventh angel sounded," and voices were heard declaring, "and Thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and to them that fear thy name, small and great." Rev. 11 : 15-18. Here we see that the time of judgment is at the time when the reward shall be given. The reward is not given at death, but at the coming of Christ.

There is no promise in the Bible of a reward at death, and but one text we know of that could be claimed as such a promise, that is Rev. 2 : 10: "Be thou faithful unto death, and I will give thee a crown of life." This text is not speaking of the time of the reward, but is a sure promise that they shall have a reward. The death here you will notice, is a death by violence from the hand of their persecutors. It is not, "Be faithful until you die," but, "Be thou faithful unto death." Be thou faithful, though by so doing it costs you your lives. Be willing to lose your lives for Christ's sake, and ye shall keep them "unto life eternal." So this text is only an assurance of the certainty of the reward, without direct reference to the time when it shall be given. If we wish to know when the reward shall be given, we may learn it abundantly from other scriptures. Paul tells us to whom crowns will be given, and when. "Henceforth [from the time of his death] there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day; and not to me only, but unto them also that love his appearing." 2 Tim. 4 : 8. This explains the promise to the Smyrna church. A crown of life is promised them, and they will receive it at the appearing of Jesus. Christ's own language accords with this when speaking of the time of recompense: "Thou shalt be recompensed at the resurrection of the just." Luke 14 : 14.

The judgment of the righteous is prior to their reward, and according to Peter's testimony it is just prior to the coming of Christ, and the end of all things. Speaking of the wicked, he says: "Who shall give account to Him that is ready to judge the quick and the dead. For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. But the end of all things is at hand." 1 Pet. 4 : 5-7.

We do not understand from this that the end of all things was at hand when Peter wrote, but that the righteous dead will be judged when the end of all things is at hand, just before the coming of Christ.

The testimony of James is in point here, as having a bearing upon the subject of the Judgment: "Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned; behold the judge standeth before the door." James 5 : 7-9. This locates the judgment of God's people just before Christ comes.

Paul, in his last solemn charge to Timothy, says: "I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge [all men at death? no, but] the quick and the dead at his appearing and his kingdom." 2 Tim. 4 : 1. Why not charge him in view of judgment and recompense? Because that is not the time of judgment and recompense.

After giving this most solemn charge, Paul says: "For I am now ready to be offered, and the time of my departure [death] is at hand. I have fought a good fight, I have finished my course, I have kept the faith." The sentiment of many at the present time would be, Paul, you will go right to Heaven. But let us hear what Paul says on the subject: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me [at death? no, but] at that day; and not to me only, but unto them also that love his appearing." Verses 6-8.

My fellow-Christian, you and I, each of us, want a crown; but if I supposed that the day of Paul's death was the time that crowns were given to all, I should despair of ever getting one. The day spoken of above is the day of the Lord's appearing. Then the righteous of all ages will be made perfect at once.

We read an interesting testimony bearing upon the subject of the Judgment and time of reward, in Rev. 20 : "And I saw thrones, and they sat upon them, and judgment was given unto them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon

their foreheads, nor in their hands; and they lived and reigned with Christ a thousand years." Here we see that the judgment of God's people is just prior to the coming of Christ to raise the dead, at the commencement of the thousand years. He continues: "But the rest of the dead lived not again until the thousand years were finished. This [which he had already described] is the first resurrection. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." Verses 5, 6.

From the above testimony it seems that the persons who are participants in the first resurrection are thereby exempt from the second death, and permitted to go to be with Christ, and ever to reign with him. By this act of their being raised in the first resurrection, it is manifest to all who the "blessed and holy" are. We fail to see the force of this scripture, if they had been, some of them, with Christ, receiving their reward for thousands of years.

THE DEAD ARE NOT BEING REWARDED.

We see clearly that the state of the dead is not one in which they are rewarded. Should it still be objected that men are conscious between the death and resurrection of the body, still they are without reward, and "if the dead rise not, then they also which are fallen asleep in Christ are perished." There are some texts from which it has been inferred that there is consciousness and reward in death. These are all noticed, answered, and successfully harmonized with the view we are here advocating. See works on immortality, published at the Review Office, Battle Creek, Mich. In our limited space here we shall simply pass to notice matters and texts of a positive character, instead of a mere inference.

We have already shown that Paul told his brethren to comfort themselves, when bereft of their friends, with the coming of Christ and the resurrection. 1 Thess. 4 : 18. Dear reader, are these words of comfort to you? Not if you cherish the sentiment that death sets the Christian free, and sends his soul to bliss and happiness. I presume if you cherish such a sentiment, you have been ready to exclaim long before reading this page, what a gloomy doctrine! True, death is a gloomy picture when viewed without the light of the resurrection. As Job says, it is "the land of darkness, as darkness itself." But Christ has brought life to light. He is coming again, to "proclaim liberty to the captives, and the opening of the prison to them that are bound." So if there is no appearing of Christ, there will be no resurrection. If no resurrection, no eternal life; yea, no reward. Faith, then, in the coming of Jesus and the resurrection, attributes to Christ the work he claims as his. If we believe the Scripture doctrine that then life is to be obtained, it throws a radient glory like morning sunlight around that event. But if we incorporate into the items of our faith the sentiment that the saint goes to his reward at death, we at once destroy the force of the doctrine of the coming of Christ and the resurrection.

If we believe that the reward is given to the saints at death, what would be the force of the doctrine of Christ's coming to reward the saints? To illustrate: "Suppose a man in London was owing you half a million dollars that had fallen to you. He promises to meet you in New York City on a certain day and pay you that sum; of course your mind will be fixed on the point of time when he is coming to New York. But if it so happens that you go to London and get the money before the day arrives, it entirely supercedes the necessity of the man's coming to New York, as the sole object for which he is coming has been accomplished in some other way.

The Scriptures represent, as we have previously quoted, that Christ is coming to reward his saints. But if they go to him and get their reward, I fail to see the necessity of his coming to "reward every man according to his works."

Paul, to the Hebrews, says: "And as it is appointed unto men once to die, but after this the Judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Heb. 9 : 27, 28. This is conclusive evidence that the time of Christ's coming is the time of reward. In the eleventh chapter, after speaking of Abraham, Isaac, Jacob, and Sarah, he says: "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." Heb. 11 : 12, 13. These surely did not receive their reward, either in their life-time or at their death. He continues to say: "The time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jepthae; of David also, and Samuel, and of the prophets; who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again; and others were tortured, not accepting deliverance; that they might obtain a better resurrection : and others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment : they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins, and goatskins; being destitute, afflicted, tormented [of whom the world was not worthy]; they wandered in deserts, and in mountains, and in dens, and caves of the earth." Verses 32-38.

Of such godly characters as just described, if there is such a thing as entering upon reward at death, we should conclude it would certainly be their lot. The promise here spoken of, as we saw in the examination of Heb. 6 : 17, 18, relates to the future reward— to the hope. Paul closes the brief statement concerning the ancient worthies, who surround us as a cloud of witnesses for faith, not by telling of their flight to glory and reward, but, "And these all having obtained a good report through faith, received not the promise : God having provided some better thing for us, that they without us should not be made perfect." Verses 39, 40. So we see God's plan is, the better thing, that all his people shall be rewarded at once.

Do you marvel that so many professing Christians of the present time see no force in the doctrine of the second coming of Christ, and manifest no more care in regard to that event, while they cherish a sentiment which robs the doctrine of Christ's coming of all its force and beauty? They claim that they have immortal souls, and shall enter upon a reward at death, and possess eternal life, whether Christ comes or not. We would ask such, who may read these pages, to candidly reflect upon the words of Paul: "The gift of God is eternal life through Jesus Christ our Lord." The Lord help us to realize it; to be thoroughly in earnest in the work of seeking for immortality, and patiently wait the return of our Lord, that we may receive a crown of life. J. N. LOUGHBOROUGH. (To be Continued.)

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