We take the position that the messages to the seven churches of chapters ii and iii are prophetic, and are addressed to the Christians of the seven periods of the Christian age. The following are some of our reasons for taking this position, and dissenting from the popular view that these addresses are a simple narrative of facts as they existed in seven of the churches of Asia, in John's day.
1. The entire book of Revelation is addressed to the seven churches. "I, Jesus, have sent mine angel to testify these things in the churches." "What thou seest, write in a book, and send it unto the seven churches."—Chaps. i, 3, 11, 19; xxii, 16, 18, 19.
2. Most of the book prophesied of events then in the future, with which the Christians of John's day had no connection whatever.
3. The seven addresses in chapters ii and iii were no more applicable to the Christians in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, than to the other churches in Asia Minor, or those of any other country.
4. The book of Revelation is called a prophecy, chap. i, 3, hence chapters ii and iii are not a history of facts existing in John's day. Prophecy relates to the future; it is history in advance. History is the record of events which have transpired.
5. The grand design of the book of Revelation is to foretell future events, with which the church should be connected in the Christian age. "The revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass." Chap. i, 1. In a few instances past and present events are mentioned in this book, as in chap. xii, 1-5, but in all such cases the past and present are alluded to only to introduce future events, which in every case are the burden of the prophecy.
6. The seven addresses to the churches of chapters ii and iii, do have a fitness to seven periods of the Christian age, while the harmony of revelation and reason forbid the application of some portions of the seven addresses to the Christians of John's day.
The view that the seven messages are prophetic, has prevailed extensively among biblical expositors of the past, but has evidently been crowded out by the modern doctrine of the temporal millennium, which makes the last state of the church the most glorious, and not properly described by the address to the church of the Laodiceans. We would, however, suggest that the message to the last church is in harmony with Paul's description of the last days. 2 Tim. iii, 1-9.
Benson quotes bishop Newton as saying:
"Many contend, and among them such learned men as More and Vitringa, that the seven epistles are prophetic of so many successive periods and states of the church, from the beginning to the conclusion of all. But there are in these epistles several innate characters, which are peculiar to the church of that age, and cannot be so well applied to the church of any other age. Besides other arguments, there is also this plain reason: the last state of the church is described in this very book as the most glorious of all, but in the last state in these epistles, that of Laodicea, the church is represented as wretched, and miserable, and poor, and blind, and naked."
The Comprehensive Commentary says:
"Many expositors have imagined that these epistles to the seven churches, were mystical prophecies of seven distinct periods, into which the whole term, from the apostles' days to the end of the world, would be divided. . . . It cannot be conceived, if the concluding part of this book itself be recollected, that the last period of the church will be worse than any that has gone before, as the Laodicean church was far more corrupt than any of the rest.">—Scott.
"An opinion has been held by some commentators of note, which may be given in the words of Vitringa: 'That under this emblematical representation of the seven churches of Asia, the Holy Spirit has delineated seven different states of the Christian church, which would appear in succession, extending to the coming of our Lord, and the consummation of all things. That this is given in descriptions taken from the names, states, and conditions of these churches, so that they might behold themselves, and learn both their good qualities and their defects, and what admonitions and exhortations were suitable for them.' Vitringa has given a summary of the arguments which may be alleged in favor of this interpretation. Some of them are ingenious, but they are not now considered sufficient to support such a theory. Gill is one of the principal of the English commentators who adopt this view, that 'they are prophetical of the churches of Christ, in the several periods of time, until he appears again.'"—Henry.
Verses 1-7. Unto the angel of the church of Ephesus write, These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles and are not, and hast found them liars: and hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolatians, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the churches. To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God.
Ephesus signifies desirable, which well represents the first state of the church. Those first Christians had received the doctrine of Christ in its purity. They enjoyed the benefits and blessings of the gifts of the Holy Spirit. They were noted for works, labor, and patience. In faithfulness to those pure principles taught by Jesus Christ, they could not bear those who were evil, and they tried false apostles, and searched out their true character. If the work of trying false apostles belonged to any one congregation of Christians, that at Jerusalem was the very one. Acts xv. Paul also writes to the Corinthians respecting false apostles. 2 Cor. xi, 13. We would here suggest that the angels, or messengers, of the churches, may represent Christ's true ministers, through which he speaks to his people during the several periods of the Christian age.
It should be noticed that in each one of the seven messages it is stated—"He that hath an ear, let him hear what the Spirit saith unto the churches." Each of these addresses seems important for the general benefit of the churches, instead of being applicable to only one church.
Verses 8-11. And unto the angel of the church in Smyrna write: These things saith the first and the last, which was dead, and is alive: I know thy works, and tribulation, and poverty, but thou art rich; and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches. He that overcometh shall not be hurt of the second death.
Polycarp is pitched upon as the angel of the church of Smyrna, by those who adopt the popular view, that the seven messages were narrations of matters of fact as they existed with seven of the churches of Asia Minor in John's day. But some of these, at least, make bad work in respect to dates. Dr. Clarke says—"Unto the angel! This was probably the famous Polycarp." In commenting on verse 10, he adds—"He had much to suffer, and was at last burnt alive at Smyrna about the year of our Lord 166." But this was seventy years after John was commanded to write to the angel of the church in Smyrna. A long period, indeed, for one man to be in the ministry. But Fox's Book of Martyrs states that Polycarp was burnt at the stake in the eighty-seventh year of his age, and the twenty-seventh year of his ministry. According to these statements, he entered the ministry A. D., 139, forty-three years too late to have been the angel of the church in Smyrna, in A. D., 96, when John received the message.
Smyrna signifies myrrh, denoting that the church in this age would be a sweet-smelling savor to God, while passing through the fiery ordeal of persecution which has always served to keep out pride, popularity, and self-dependence, the base of true faith, piety and devotion. This state reached down to Constantine, covering much of the period called the ten persecutions. See Buck's Theological Dictionary, pp. 332, 333. For want of room we can give here only his statement of the last.
"The tenth began in the nineteenth year of Diocletian, 303. In this dreadful persecution, which lasted ten years, houses filled with Christians were set on fire, and whole droves were tied together with ropes and thrown into the sea. It is related that 17,000 were slain in one month's time: and that during the continuance of this persecution, in the province of Egypt alone, no less than 144,000 Christians died to the virulence of their persecutors; besides 700,000 that died through the fatigues of banishment, or the public works to which they were condemned."
The tribulation of ten days, mentioned in the testimony to the Smyrna church, may well apply to the last of the ten persecutions, which continued ten years. This message being prophetic, the time connected with it we must regard as prophetic time, a day for a year. But if the message be not prophetic, the time is only ten literal days. And we should hardly look for so short a period of tribulation, on only one congregation of Christians, to be noted in prophecy.
The continued scenes of martyrdom and dreadful cruelty continually before this church were sufficient to keep hypocrites and worldlings out of the church; and the constant expectation that some dreadful death would end their probation, led them to purity of life.
Verses 12-17. And to the angel of the church in Pergamos write: These things saith he which hath the sharp sword with two edges: I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolatians, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches. To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.
Pergamos signifies hight, elevation. This period reached from Constantine, about 318, down to the rise of antichrist, about 538. During this period the church became exalted, having her worldly policy, and, like the church of this day, attending to the ceremonies and forms of religion, and neglecting inward piety, the graces of the Spirit, and the life and power of the religion of Jesus. Here was the falling away mentioned by Paul. 2 Thess. ii, 3. In reference to Antipas, Wm. Miller says:
"It is supposed that Antipas was not an individual, but a class of men who opposed the power of the bishops or popes in that day, being a combination of two words, anti, opposed, and Papas, father, or pope, and many of them suffered martyrdom, at that time, in Constantinople and Rome, where the bishops and popes began to exercise the power which soon after brought into subjection the kings of the earth, and trampled on the rights of the church of Christ. And for myself, I see no reason to reject this explanation of the word Antipas in this text, as the history of these times is perfectly silent respecting such an individual as is here named." Miller's Lectures, pp. 138, 139.
The Religious Encyclopedia quotes Watson as saying that "ancient ecclesiastical history furnishes no account of this Antipas."
Clarke says:
13"There is a work extant called the Acts of Antipas, which makes him bishop of Pergamos, and states that he was put to death by being enclosed in a burning brazen bull. But this story confutes itself, as the Romans under whose government Pergamos then was, never put any person to death in this way."
The "Acts of Antipas," seems to be a very doubtful document, as commentators, and expositors, who make statements from it, doubtless to save their reputation, use the words, "probably," "is supposed," &c.
Bloomfield, as quoted in the Comprehensive Commentary, says that "Antipas is supposed to have suffered in the persecution under Dioclesian." The Encyclopædia Americana states that Dioclesian was proclaimed emperor A. D. 284, and resigned A. D. 305. These testimonies place the supposed martyrdom of supposed Antipas at least one hundred and eighty-eight years after John received the message, which says, "in those days wherein Antipas was my faithful martyr."
No one will conclude from the expression, "where Satan dwelleth," that his Satanic majesty had taken up his local residence in the city of Pergamos. We must regard this as a prophetic declaration in reference to the work of Satan during the third period of the church in corrupting the doctrine of Christ, and leading the church into that apostasy which prepared the way for the full development of the Papacy.
The doctrine of Balaam was an unlawful union between the children of Israel and the Moabites. Num. xxii-xxv. This clearly illustrates the spirit that ruled in this period of the church, and finally united the civil and ecclesiastical powers in the formation of the Papacy.
The sacred Scriptures give no information in regard to the doctrine of the Nicolaitans. The supposition has prevailed that they held to a plurality of wives, like the Mormons, and that Nicholas, one of the seven deacons, Acts vi, 5, was their leader. But rather than to thus eliminate this Christian deacon, with no Scripture authority for so doing, the supposition that there was more than one Nicholas, and that these were the followers of another person by this name, seems more liberal.
The Comp. Com. quotes Ethan Smith as saying that "It is improbable that Nicholas, one of those seven deacons, said to have been full of the Holy Ghost, should have been their infamous leader;" also Scott, as saying that "many have supposed that this sect derived its name from Nicholas, one of the primitive deacons; and such a tradition prevailed early in the church. Yet the name was then so common, and might be given to the sect on so many other accounts, that there is no certainty in it. We read nothing of Nicholas in Scripture to warrant so unfavorable an opinion of him."
In regard to the "hidden manna," the "white stone," and the "new name," we will express no opinion at present, only that they will be better understood by the overcomers in the immortal state, than they can be at present.
The American Tract Society's Bible Dictionary says:
"The allusion in Rev. ii, 17, may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name, and the value of his prize."
Wesley says:
"Jacob, after his victory, gained the new name of Israel. Wouldst thou know what thy new name will be? The way to this is plain—overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone."
Bro. White : It is with pleasure that we note the manifestations of God's love and care for his people who are trying to keep the commandments of God and the faith of Jesus. Sister Marietta Demill was attacked with the lung fever, with strong symptoms of quick consumption—the hectic flush, the burning fever, and yet the cold, clammy sweat, a hard, dry cough, mouth and throat badly cankered, a wandering mind, and a stomach so sensitive that no nourishment had been retained in it for nearly three days. Even two teaspoonsful of crust coffee were immediately thrown up when swallowed. Sabbath afternoon the doctor in attendance, in answer to the inquiry if he thought that she could live, with evident reluctance replied that he thought she might; but after riding about a mile and a half to the village, he reported there that she was a very sick person, and that he did not think she could live. Her friends had become satisfied that the medicine was doing her no good, and that the doctor had no hopes in her case, and that their only hope was in the divine interposition of the Lord. Eld. R. J. Lawrence was sent for, and arrived about 9 o'clock Sunday evening, when, after a little conversation, in conformity with James v, 14, a season of prayer was enjoyed. The sweet Spirit of the Lord seemed to be present, and much faith was manifested in God's promises. About ten minutes after, sister Demill asked for something to eat, and she sat up and ate with a perfect relish. Not long after, the family retired to rest, and all rested quietly until morning, when she woke up her husband and called for something more to eat. In the afternoon she walked into another room and ate supper with the family, and again in the evening, and enjoyed a long season of worship with the family and friends, and the next Sabbath rode about two miles, and attended meeting all day without any apparent inconvenience.
Sister Demill took no medicine after Sunday evening, although the doctor told her Monday afternoon that she could not live without medicine. The Lord has done this great work which human wisdom failed to do. Let the Lord have all the glory.
By request of Eld. Lawrence.
WM. S. HIGLEY, JR.
Lapeer, Mich., May 27, 1862.
DOINGS OF THE CONFERENCE.
CONFERENCE met for business on first-day morning at half-past seven o'clock. Bro. Kittle chairman.
Prayer by Bro. Cornell.
On motion of Bro. Dudley,
Resolved, That the conference forward the tent enterprise, as acted upon at the conference of Oct. 26 and 27, 1861 (held at Green Spring, Ohio), inviting Bro. Cornell to labor with the tent.
On motion of Bro. John Clarke,
Resolved, That the different churches report upon the condition of the systematic benevolence fund in their several localities.
This report not showing a thorough systematic work, Bro. White gave some very timely and judicious advice, which showed that THE plan of S. B. would run two tents in Ohio, while a plan would fail entirely.
On motion of Bro. O. Means,
Resolved, That the expenses of Bro. and Sr. White and Bro. and Sr. Cornell be paid from the S. B. fund.
Resolved, That the treasurers of the different S. B. societies report to the tent committee.
On motion of Bro. John Clarke,
Resolved, That the churches post themselves upon THE plan of s. b. spoken of by Bro. White, and carry out that plan. Adjourned.
H. J. KITTLE, Chairman,
Jos. CLARKE, Secretary.
READING THE SCRIPTURES.
By J. CLARKE.
It was remarked by a very devoted and useful minister, many years ago, that if he found his mind at any time more entertained in literary pursuits, or in reading any book more than the Bible, he would immediately lay down the book and take up the Bible and peruse it with prayer until his love for the truths of God's word far outweighed his love for science, or indeed any other object. Then only would he venture to explore the various paths of human learning, lest14(such was his love for literature) he might enter with such eagerness upon his studies, and become so engrossed with them, as to lose his love for the Book of books.
The Bible is the only sure and safe guide, and all that is good and pure flows from this fountain. It is to us our only anchor, our chart, our detecter, our guide; and all the gifts graciously promised to the church in the last days come to us as fruits of this fair tree; and as the tree of life in Eden yielded its timely fruit, so do the gifts and blessings of God come to man as falling in richness and plenty from this precious book of history, of law, of prophecy, of praise, of prayer, of faith, of hope, of love, of temperance, of patience, of purity, of wisdom, of humility, and all the virtues of heaven.
He who loves the Bible, loves its Author; and loving God, he knows the voice of the good Shepherd, and all his messages of mercy are loved, studied, meditated upon, heeded, and appreciated.
When the Christian lives in the light of God's countenance, then the Bible is studied and loved; but as the Bible is gradually neglected until the dust of days, or perhaps weeks, accumulates upon it, his soul starves and dies for want of that nourishment which the Scriptures afford.
It may be safely asserted, and every Christian's experience will go to prove the assertion, that *the continued, prayerful study of the word of God tends to elevate and strengthen the soul; while neglect of this exercise does invariably tend to lessen and enfeeble all holy and heavenly aspirations; and on the other hand such diligent study of God's word does tend to weaken and destroy the carnal emotions of the soul, while the neglect of God's word tends to encourage the carnality and general corruption of the human heart.
When the political paper, or the worldly conversation of an acquaintance, is more pleasurable than the perusal of God's word, there is good reason for alarm. Such a person need not wonder that his love for prayer and praise has waxed cold, that his Saviour is so far off, that he cannot discern him by the dim telescope of his faith; he need not wonder that he is powerless in exhortation and prayer.
Do you want a shield, a sword, a helmet? God's word is the armory, go there and get on the harness. Do you want medicine, or a physician, for your sin-sick soul? are you in want of judgment, or wisdom, or strength? There is the word of God for all these wants.
Have we a brother or sister languishing in spiritual decay? Are you cast down or discouraged? Perhaps this is the reason: instead of reading the Bible with prayer you are stupidly clinging to some stumbling-block with just such tenacity as Satan dictates.
God's word, when read aright, separates the soul from earthly things, and points upward to heaven. He who reads it thus breathes a purer and holier atmosphere, his mind is wrapped in a flame of angelic love, he soars above scandal and reproach, above the debt and credit of worldly employments, above the din of traffic and trade, above the hum of manufacture, above the noise of political strife and animosities, above the thunder of battles, and the laurels of the successful warrior; he is thinking, perhaps, of the host of worthies alluded to by Paul in his letter to the Hebrews, who are unconsciously resting, sleeping, waiting the last trumpet's sound, which wakes the righteous dead, and assembles the good of all ages for the feast which is prepared. O, what imagination can paint, what pen can describe, the glories of that day? Or he is pondering in solemn, tearful mood, the last scene of Jesus' life on this polluted earth, as he sat at Pilate's bar, and Herod's judgment-seat, as he bore the bitter sarcasm, the cruel jest, the buffet, the spitting, the crown of thorns, the old purple robe, and the final tragedy of the crucifixion. Oh cruelty! Oh madness! The madness, the folly of sin! Oh the cruelty of the master whom the world acknowledge!
Or he meditates upon the wonderful works of God in saving his people in all ages, his love for the lowly and the good; that God who would not let the blood of righteous Abel go unavenged; who would not let earth cover just Enoch, nor the angry waves overflow righteous Noah; who gave wisdom with many gifts to Abraham, to Joseph, to Moses, to Daniel, to Ezra, and who, under the ministry of John the Baptist, began to unfold the meridian glories of the "new covenant," and following down the history of the mighty Deliverer and his apostles, the scene that looms up before him of increasing glories and raptures, he longs for the day when the tyrant death shall be subdued, and the lawful captive be lawfully, triumphantly delivered.
On such themes as these, and many more, of heaven, the new earth, varied and beautiful, blending as with rainbow hues all harmonious, numberless, grand, and awful, or sublime, or pathetic, or joyous, or practical, or historical, or poetic, or instructive, or argumentative, as the Bible reader may need—all these, and far more, he may find in the blessed book; food for the hungry, rest for the weary, sight for the blind, health for the sick, wealth for the poor, wisdom for the foolish, and life for the dead.
Transcendently higher than pen can describe, are the joys of the lover of God's word, who meditates therein day and night, whose soul cannot grovel in earth's vanities; it would soil his wings, and put an end to his soaring. Could you induce the eagle to forego his flight heavenward, for a visit to a wild monster's den? Far sooner than you could induce the lover of God's word to turn to earth for that nourishment he derives from this sacred book.
"It soothes his sorrows, heals his wounds,
And drives away his fear."
But he must descend to earth and mingle with the crowd; not for pleasure, but for business and usefulness. Not like the worldling, but like his Master, he is in the market-place, or at the carpenter's bench, or he is in debate, but not for strife. His countenance, lighted up with the truth, shows his heart is aglow with heavenly fire. Where did he get it? O, he has been reading, studying, his Bible, meditating upon it, and the fire has come down pure (not second-hand) from glory.
Think you to call him down now to dally with the Tobiahs, or the Geshéms, in the plains of Ono? Or can you get him now to repose in the embrace of Delilah? or induce him to join affinity with Ahab? See 2 Chron. xviii. No, not now. He will not yield now. You must first cool his love for God's word. Then possibly you may seduce him.
J. CLARKE.
THE OHIO CONFERENCE
By Jos. Clarke
Was held with the church at Lovett's Grove, May 31st and June 1st. The conference was well attended. Most of the churches were represented. Bro. and Sr. White and Bro. and Sr. Cornell were present. On Sabbath Bro. White gave, in the forenoon, a discourse upon the lukewarm state of the church; and in the afternoon he preached upon Bible sanctification. On first-day he gave, in the forenoon, a discourse upon conversion; in the afternoon he gave a lucid exposition of the xxivth of Matt. The good Spirit was present and gave force to the truth, and the church was strengthened.
Bro. White had freedom in presenting the truth. Sister White gave in her testimony with power. Many hearts softened down at her recital of Jesus' sufferings and cruel death; many were encouraged and strengthened; many were prompted to renewed diligence and watchfulness by her exhortations.
At the social meeting on Sunday morning, much freedom was manifested by the church in exhortation, and many short, pointed testimonies were borne to the truth, and an evident increase of interest was manifested, and a general desire to get in such a position that we might attain to the favor of God.
Jos. Clarke.
MEETINGS IN MICHIGAN.
By Joseph Bates
Bro. White : I had the pleasure of meeting with the church in Pine Creek, Sabbath and first-day, May 17 and 18. Sabbath, meetings were free and interesting. The church are united and seeking for higher ground. On first-day three more were added to their number, covenanting to keep the commandments of God and the faith of Jesus Christ; and three were baptized in obedience to their Lord and master. After this, we all united in the ordinances of the Lord's house, and were specially blessed of the Lord.
Sabbath and first-day, May 31 and June 1, met with the church in Watson. Meetings on the Sabbath were refreshing and free. Our meetings on first-day were held some three miles further east. Here we had a listening and attentive congregation. Present truth had never been preached here. We endeavored to explain to them our position and faith since the ending of the prophetic periods of Daniel's vision, and urged them to share with us the certainty of salvation and eternal life in keeping the commandments of God and the faith of Jesus Christ. After meeting we repaired to a beautiful stream in the midst of the forest, where a large company, for a country place, assembled to witness the baptism of three willing followers of Christ. The season was peaceful and quiet as the running stream, and solemn by reason of the manifestation of God's Holy Spirit upon the people. Thanks to his holy name !
From this the church returned to the place of the meeting, where another member was added to their number, to keep the commandments of God and the faith of Jesus Christ, when all that were present united in the ordinances of God's house, and a crowning blessing was added by the Lord.
Our last Sabbath meeting with the church in Monterey, May 24, was strengthening and encouraging. With few exceptions, they are striving to overcome and gain the victory. They are now about to commence framing and erecting the new meeting-house.
JOSEPH BATES.
Monterey, June 3, 1862.
A FIELD FOR LABOR.
By Oliver Hopper
Bro. White: I wish to say that through the providence of God I was led to visit Bro. and Sr. Emans, near Mendon, Mercer Co., Ohio. Found them all alone in this place, yet firm in the truth and in union with the body. They very much desire to see the Ohio tent come to Mendon. As there has never been any preaching on present truth within fifty miles around, I think this would be a good place for the tent. And this place should by all means be remembered and visited by an able messenger. There are only two Sabbath-keepers in all this country; and they feel lonesome. This is a great field, and it is ripe for the sickle. May the Lord send forth laborers into this field. I obtained a meeting-house and gave two discourses on present truth. Some appeared to be interested, and gave good attention, and wanted me to stay and clear up the immortality question. But in consequence of rain I closed our meeting, and returned to Gilboa, and enjoyed a social meeting with these dear saints. They are trying to arise. From thence I returned home encouraged and strengthened to press toward the mark.
Oliver Hopper.
Attica, Ohio, May 20, 1862.
THE REVIEW.—REASONS FOR LOVING IT.
By A. S. Hutchins
1. BECAUSE it is free from light, chaffy reading. 2. Because it comes to us richly laded with the truth—Bible truth, present, sanctifying, soul-saving truth. It comes reflecting the rays of heavenly light, as the peaceful waters reflect the rays of the shining sun. 3. I love it, because it has for its object the salvation of perishing souls. 4. Because it comforts, warns, exhorts, reproves, strengthens, and encourages the children of God. 5. Because the Lord smiles approvingly upon it in its noble, worthy mission, and upon its conductors, whose hearts burn with love to him, to his cause, and service.
Let us then pray for the prosperity of this weekly visitor, that God's sustaining hand may still rest upon it, and its editor, till the holy warfare in which we are engaged shall wind up in glorious triumph, and everlasting victory to the saints of the Most High.
These are days of great excitement. National calamities are upon us. Let us beware lest the heart become so much absorbed in political matters, war news, &c., as to neglect the weightier matters. To see Sabbath-keepers watch more anxiously for, and read more eagerly publications containing these exciting topics than the Review, is a bad mark!
Soldiers of Christ, look out! Satan would rather have you spend your precious time in reading and talking upon such subjects, than upon heavenly things. There is an awful battle coming! The battle of the great day of God Almighty rapidly hastens on.
Looking for these things, "what manner of persons ought ye to be in all holy conversation and godliness?"
A. S. HUTCHINS.
JUSTIFICATION.
By M. B. Smith
THE word justified is a word used in scripture to denote the condition man is in before God as a pardoned sinner or child of God, the opposite, of being a condemned sinner under the curse of God; hence Paul says, Rom. v, 1, "Being justified by faith, we (Christians) have peace with God;" but in Ex. xxiii, 7, God says, "I will not justify the wicked," that is, not look upon him as free from condemnation; for condemnation is the opposite of justification.
We might be led to think that Paul contradicts himself in the book of Romans, if we did not investigate the subject of justification closely. He says, Rom. ii, 13, "The doers of the law shall be justified," but in Rom. iii, 20, he adds, "By the deeds of the law there shall no flesh be justified in his sight." Why? Because the law is abolished? No; for "by the law is the knowledge of sin," or because the law shows every one that he is a sinner, and "all the world becomes guilty before God;" because "all have sinned (broken the law) and come short of the glory of God," hence, none can be justified on the ground of obedience to the law, but must be "justified freely by his grace through the redemption that is in Christ Jesus."
Well what shall we understand where Paul says that "the doers of the law shall be justified." We understand that Paul here is speaking of the same thing that James speaks of in his epistle, chap. ii, 12, that is, that the law will be the rule of the judgment; hence, Christ says, Matt. xii, 37, By thy words thou shalt be justified and by thy words thou shalt be condemned. That is, if a man's words are pure and right, he will be justified; but if they are contrary to the holy law of God, he will be condemned.
Some suppose that a man is justified if he believes in Christ without complying with any external obedience. To truly "believe on the Lord Jesus Christ" is to believe in him with all the heart, and hence to believe the whole gospel plan of salvation, and render obedience to all its requirements. Therefore, if we really believe in him, we shall put him on by being buried with him in baptism. So we see there is no dividing line between believing in Christ and rendering that external, as well as internal obedience required in his word. The text so often quoted to prove that a man is justified by some kind of exercise15of the mind or mere belief, is found in Rom. v, 1. This text undoubtedly has no reference to any conviction or exercise of the mind called "believing on the Lord Jesus Christ," but to the glorious gospel of the Son of God, and means that we are justified by (i. e., through the agency of) the gospel. Again we read in the same chap. verse 9, that we are justified "by his blood," and why? Ans. Because the blood is the life, and he bore our sins in his own body on the tree, and became obedient unto death, even the death of the cross; and gave his own life to save ours. Hence, it is through the agency of the blood or life of the Son of God that we are justified before God, inasmuch as there is "no other name given under heaven whereby we must be saved." We read in Acts vi, 7, "A great company of priests became obedient to the faith." Again, Jude says, "Contend earnestly for the faith once delivered to the saints." These texts undoubtedly have reference to the gospel; and if the word gospel was placed in these texts instead of the word faith, there would be no difference in the meaning.
Thus we see that none can be justified on the ground of obedience to the law of God, because all have sinned and by this holy law is the knowledge that we have all come short of the glory of God; and as no law will justify a man after he has once broken it, so we poor sinners must be justified by his grace that has been so freely offered to us through the merits of Christ. But on the other hand, those only will be justified who have truly repented of their sins, and turned away from disobedience and have kept the "commandments of God as well as the faith of Jesus;" hence, Paul says, The doers of the law shall be justified. So here in this life we are justified freely by his grace, inasmuch as God has promised to forgive all our sins and remember them no more against us, and to accept of us and look upon us as though we had not sinned, and cause us to be free from all condemnation. But in the judgment grace is not the rule by which men are justified, but they will then be judged "according to their works, whether they be good or bad."
Dear brethren and sisters, I would say, then, in the language of James, "So speak ye and so do, as they that shall be judged by the law of liberty." Jas. ii, 12. It is death to sleep now, Satan is marshaling his mighty host for the last conflict. But we can rejoice that if we are faithful, we shall ere long see our absent Lord coming the second time to the eternal salvation of his people. Even so come Lord Jesus.
M. B. SMITH.
Marion, Iowa.
"BY THEIR FRUITS YE SHALL KNOW."
By M. W. H.
WHEN our Saviour tabernacled in the flesh, and observed how mankind "loved the praise of men more than the praise of God," he pertinently inquired, "How can ye believe [on me], who receive honor one of another, and seek not the honor that cometh from God only?" With what propriety might most professing Christians of the present apply this question to themselves, for there has a degree of favor grown up around the popular institutions of religion, till the exclamation of Paul, "For I am not ashamed of the gospel of Christ," can scarcely be comprehended.
But with this popular favor is intermingled the popular theories of modern theology, till the belief of many is perhaps as greatly at variance with the primitive "faith once delivered to the saints," as was the Jewish faith degenerated when Christ was upon the earth. For with sorrow it must be observed how low an estimate most Christians practically entertain of Christianity, or rather, of what constitutes a Christian; and painful is the admission, though too true, that it is but the legitimate fruit of much of the religious teaching of the day. And while we would be the last to undervalue the sweet truth—"that the blood of Jesus cleanseth from all sin," we can but feel that the equal truth—"that whosoever hath this hope in him, purifieth himself even as he is pure," and to this end "every one who nameeth the name of Christ" should be "careful to maintain good works," should never for a moment be separated from it, lest an antinomian spirit be the result, and our faith come to a theory likewise, instead of being as it should ever be, a life-giving principle to influence us in our daily conduct.
M. W. H.
Malone, N. Y.