Signs of the Times, Vol. 5, No. 17. (4/24/1879)

Signs of the Times

Apr 24, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Apr 24, 1879

General Articles.

By Dudley Marvin Canright

The Scripture Doctrine of a Future Life.--No. 15.

ELD. D. M. CANRIGHT.

OBJECTIONS ANSWERED.

It is not to be supposed that long cherished theories will be given up without a struggle, however plainly they may be shown to be erroneous. Early education and long established notions are hard to eradicate; hence, notwithstanding the overwhelming amount of evidence showing the destruction of the wicked, appeal is made to a few passages, which are claimed as supporting the doctrine of eternal torment. To a person who has not examined the subject, it may be made to appear that the Bible is full of strong texts on that side of the question; but the fact is, there are only nine texts in all the Bible, which are claimed as directly teaching the doctrine of endless torment. True, a few other texts are brought in as collateral proof; but there are only nine that are claimed as direct proof upon the question. While on the other hand, as we have already shown, there are scores, and even hundreds of texts, positively asserting that the wicked shall die, perish, be destroyed, be cut off, burned up, be as though they had not been, and many other expressions equally strong. These declarations are repeated over and over; and the few texts which are claimed in favor of endless suffering are readily explained in harmony with the doctrine that the wicked shall be utterly destroyed.

Strange to say, the first passage which our opponents are able to select in supporting their theory, is not found till we come to the book of Psalms, nearly half way through the word of God! If such an awful doctrine be true, it has been true since the days of Adam; and every soul of the human race has been in danger of endless hell. It would seem as though the race ought to have been plainly and unmistakably warned of it from the very earliest period. It ought to have been kept before them constantly; and yet, our opponents themselves being judges, not a declaration concerning this eternal, horrible, burning hell of endless torment, not a text stating such a thing is found until we get half way through the Bible. In fact there are only three texts that can be construed so as to favor that doctrine in the whole Old Testament. We will now examine them. The reader will be surprised to see how weak they are.

First Text.--"The wicked shall be turned into hell and all the nations that forget God." Ps. 9:17. Here, say our opponents, is a plain text of Scripture on our side of the question. Well, what does it say? The wicked shall be turned into hell. Very well, we believe that as strongly as anybody. All the wicked will go into hell, certainly. But how long does this text say they are to be tormented there? you will notice that it does not say anything about that part of the question. It simply says that they shall be turned into hell, and there leaves them. It does not say or intimate that they shall remain there one hour or one year. We must learn it from some other texts. Be it known then that this text does not have the least bearing upon the doctrine of eternal torment. And yet this is one of the nine pillars of that structure. You will notice how little support it gives to that monstrous theory.

Second Text.--"The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" Isa. 33:14.

"Everlasting burnings," exclaim our opponents. Here we have our doctrine taught certainly. But they should not be too certain about this. Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings? The very question implies that no one can. Many times in the Bible similar questions are asked, as, Who can abide the day of wrath? Rev. 6:17. Who can stand before his anger? What living man shall not see death? Ps. 89:48. All these imply a negative answer, and so does this text. No one can dwell in devouring fire, in everlasting burnings. Strange to say it is on such texts as these that the doctrine of an endless hell is built. But there is not a hint of such a thing in one of them. On the other hand it plainly implies the utter destruction of the sinner.

Third Text.--"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Dan. 12:2.

The advocates of endless misery make another stand here. They think they find some support for that theory in this text; but a few words of explanation will convince any candid man that this is not on their side. Some shall awake to everlasting life, that is, the righteous, "and some to shame and everlasting contempt." Now if the wicked awake to everlasting contempt, then, it is argued, they must live everlastingly, eternally in misery. But we submit that no such conclusion is necessary. We maintain that they can be utterly annihilated, and still the contempt of them continue.

During our struggle for liberty in the Revolution, General Arnold turned traitor, and had to flee for his life. Ever since that day he has been held in contempt by the whole American nation. His name is only mentioned now with scorn and reproach. "Arnold the traitor!" is a term with which every body is familiar. He is held in contempt, and yet he has been dead long years. Just so with regard to the wicked. They come up to the judgment to be covered with shame, and held in contempt by the righteous. The Syriac translation gives it thus: "Some to shame and the eternal contempt of their companions." The Jewish translation renders it thus: "Some to disgrace and everlasting abhorrence." This brings out the correct idea. They are held in eternal contempt or abhorrence by the saints. So the wicked can be annihilated at the judgment, as the Scriptures teach, and yet this text be true.

Here, then, is all the evidence claimed from the Old Testament to prove eternal suffering. Reader, is it not a rather frail foundation on which to begin so stupendous a superstructure? We now come to the New Testament for the

Fourth Text.--"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Matt. 25:41.

Every candid person must admit that this text is one of the strongest that can be produced for eternal suffering. The wicked are to depart into everlasting fire. The original Greek is, aionion fire, that is, everlasting fire. Then the wicked are to be sent into everlasting fire. So the Bible says, and so we believe. Then must they not suffer there eternally? Not necessarily. Let us compare this with another passage where the same term is used. Jude 7. "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." The apostle in referring to the overthrow of the cities of the plain says that they suffered "the vengeance of eternal fire."

Now we ask, What happened to those cities? are they still burning? Is the fire still alive in Sodom and Gomorrah? No; every intelligent reader knows that the waves of the Dead Sea have rolled over those plains for more than three thousand years. That fire has been long since extinguished, and yet it was an eternal fire. Hear Peter's testimony upon that. "And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly." 2 Peter 2:6. What does Peter say God did with those cities? Turned them to ashes, condemned them, made them an ensample to others. Very well. Then it will be noticed that the cities of Sodom and Gomorrah were turned to ashes by eternal fire.

But how could it be said to be eternal fire if the fire has been long out? The answer is simple. The cause is put for the effect, that is the effect of that fire; the destruction which it wrought was eternal. These cities were burned down, destroyed, never to be rebuilt. They have been and never will be. Hence their destruction was eternal. The effects of the fire were eternal. And hence by the very common way of speaking, the cause is put for the effect, and the fire is called eternal. The simple meaning is, as any one can see, not that the fire is eternally burning, but that the result will be eternal.

Let us take a few other cases to illustrate this use of the word eternal. Thus Paul says, "Of the doctrine of baptism, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment." Heb. 6:2. Is the judgment to be eternal? Is God to be eternally carrying on the judgment and never have done with it? Is it to be unending? In this case we do positively know it can not have that meaning. All will agree that it means that the effect of the judgment will be eternal, the decisions of the court will never be reversed. The one who is judged to destruction will remain eternally destroyed. Those who are judged to life will eternally live. Hence the judgment, by a common form of speech, is itself called eternal.

Take another case: "Having obtained eternal redemption for us." Heb. 9:12. Eternal redemption! Is the Lord to be eternally redeeming his people, and never redeem them? Oh, no; but the effects, the results of their redemption is eternal, hence it is called eternal redemption. Just so in the text under consideration. Everlasting, fire means precisely the same that it means in Jude in regard to the cities of the plain. They were "reduced to ashes" by eternal fire. Now we argue that if Sodom and Gomorrah could be burned with eternal fire, and at the same time be reduced to ashes, and the fire go out, so also the wicked can be burned with eternal fire, be reduced to ashes, and that fire may cease to burn. We leave our readers to judge if this be not the candid truth in the matter.

Fifth Text.--"And these shall go away into everlasting punishment; but the righteous into life eternal." Matt. 25:46.

All will agree that this is by far the strongest text in the Bible in favor of endless torment. Our opponents themselves will admit that if this text does not teach it, then there is none that does, and we agree with them. But we are confident that it teaches no such thing, and that a few words of explanation will convince our friends of the same fact. Look carefully at what it does say. It says the righteous shall go into everlasting life; the wicked into everlasting punishment. Now, is not the life of the righteous unending? Certainly. Well, is not the punishment of the wicked to be parallel with the life of the righteous? Does it not last as long as the life of the righteous? Yes. Indeed, the original Greek term aionion, rendered everlasting in the clause referring to the wicked, is the very term that is rendered eternal in the next clause referring to the righteous. Hence, literally, these shall go away into eternal punishment, and the righteous into eternal life. We have opposites in this text, that is, the punishment of the wicked is placed in direct opposition to the life of the righteous. Whatever the righteous have, the wicked have just the opposite, and it lasts just as long.

Now let us look carefully at the statement. The righteous go into eternal--what? into eternal life. What do the wicked have? They go into just the opposite of this. Now we ask what is the opposite to life? Let us have no evasion. The answer must be DEATH, for death is certainly the opposite of life. Very well; then the statement plainly is, this that the wicked shall go into eternal death. They shall die, as the Scriptures say; and this death will be eternal. There will be no resurrection or coming to life from it. This is so plain that a child ought to see it.

But would this be eternal punishment? Well, we ask again, Is not death a punishment? Certainly it is as great a punishment as the law can inflict. Then if death is a punishment, eternal death would be an eternal punishment. Notice; the text does not say the wicked shall go into eternal punishing, but eternal punishment. The punishment is something that is done, completed, finished. Punishment is thus defined by Webster:--"Any pain, suffering, or loss on account of crime." The wicked lose eternal life, hence their loss is an eternal loss, and therefore an eternal punishment. We maintain that this is the simple meaning of the text. The wicked are destroyed. This destruction is eternal, and hence their punishment is eternal.

Listen to the apostle Paul upon the same subject. Speaking of the wicked when the Lord shall appear he says: "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." 1 Thess. 1:9. Matthew says they shall go into everlasting punishment, but does not state, only by implication, what that punishment will be. Paul takes up the same subject, and carries it a little farther. He says they shall "be punished with everlasting"--so it is everlasting punishment. Then he explains what it shall be: "punished with everlasting destruction." This settles the question. Their punishment is to be destruction. And that destruction is everlasting; hence, it is to be everlasting destruction. We are willing to leave it to our readers whether this celebrated passage is not plainly harmonized with the position that the wicked shall be utterly destroyed.

"PEACE ON EARTH."

By Edmund Hamilton Sears

IT came upon the midnight clear, That glorious song of old, From angels bending near the earth To touch their harps of gold— "Peace to the earth, good-will to men," From Heaven's all-gracious King; The world in solemn stillness lay, To hear the angels sing.

Still through the cloven skies they come, With peaceful wings unfurled; And still their heavenly music floats O'er all the weary world; Above its sad and lowly plains They bend on heavenly wing, And ever o'er its Babel sounds The blessed angels sing.

Yet with the woes of sin and strife The world has suffered long; Beneath the angel-strain have rolled Two thousand years of wrong; And men, at war with men, hear not The love-song which they bring; O, hush the noise, ye men of strife, And hear the angels sing.

And ye, beneath life's crushing load, Whose forms are bending low, Who toil along the climbing way With painful steps and slow; Look now! for glad and golden hours Come swiftly on the wing; O, rest beside the weary road, And hear the angels sing!

—Rev. E. H. Sears.

Spiritual Courage

By William Gouge

SPIRITUAL COURAGE.—Christian valor or spiritual courage is a needful grace. David had in him this holy valor and courage when he went against Goliath, and Paul, when he was going to Jerusalem. But most valorous and strong did Christ our Captain show himself when he was going up to Jerusalem to suffer. The Evangelist saith, he steadfastly set his face, he settled himself fully to go; though it were to drink a most bitter cup, he would not be drawn from it, and because Peter labored to dissuade him he sharply rebuked him, and called him Satan.—William Gouge.

THE GREAT CONTROVERSY BETWEEN CHRIST AND HIS ANGELS AND SATAN AND HIS ANGELS.

By Mrs. E. G. White

CHAPTER TWELVE—CONTINUED. JACOB AND ESAU.

One reason why God does not bestow more and larger blessings upon his people is that they would not appreciate them and render to God the things that are God's. Every Christian should often review his past life, and never should he forget the precious deliverances which God has wrought for him, supporting him in trial, consoling him in affliction, opening ways for him when all seemed dark and forbidding, refreshing him when ready to faint under discouragements. And in view of all these innumerable blessings, he should be melted and subdued, grateful and humble. He may well exclaim, "What shall I render unto the Lord for all his benefits toward me?" The rendering to God will not be merely in words of thankfulness, but in tithes and offerings. The Christian will practice self-denial and self-sacrifice to make returns to God.

The conduct of Esau in selling his birthright represents the course of the unrighteous, who consider the redemption purchased for them by Christ of little value, and sacrifice their heirship to Heaven for perishable treasures. Many are controlled by inclination, and rather than deny an unhealthy appetite, they will sacrifice high and valuable considerations. If one must be yielded, the gratification of a depraved appetite, or the high and heavenly blessings which God promises only to the self-denying and God-fearing, the clamors of appetite, as in the case of Esau, will generally prevail, and for self-gratification, God and Heaven will be virtually despised. Even professed Christians will use tea, coffee, snuff, tobacco, and spirits, all of which benumb the finer sensibilities of the soul. If you tell them they cannot have Heaven and these hurtful indulgences, and that they should cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, they are offended, and conclude that if the way is so straight that they cannot indulge their gross appetites, they will no longer walk therein.

Especially will the corrupt passions control the mind of those who consider Heaven of so little worth. Health will be sacrificed, the mental faculties enfeebled, and Heaven will be sold for these pleasures, as Esau sold his birthright. This case is left on record as a warning to others. Esau was a reckless person. He made a solemn oath that Jacob should have his birthright. Yet when he learned that his brother had obtained the blessing which would have belonged to him, had he not rashly sold it, he was greatly distressed. He had repented of his rash act, when it was too late to remedy the matter. Thus it will be in the day of God with sinners, who have bartered away their heirship to Heaven for selfish gratifications and hurtful lusts. They will then find no place for repentance, although, like Esau, they may seek it carefully and with tears.

Jacob was not happy in his marriage relation, although his wives were sisters. He formed the contract with Laban for his daughter Rachel, whom he loved, but after he had served seven years for her, Laban, wishing to retain his faithful services a greater length of time, deceived him, and gave him Leah. When Jacob realized the deception that had been practiced upon him, and that Leah had acted her part in deceiving him, he could not love her, and he reproved his father-in-law for thus trifling with his affections. Laban entreated him not to put away Leah, for this was considered a great disgrace, not only to the wife, but to the whole family. Jacob was placed in a most trying position; but he decided still to retain Leah, and also to marry her sister. Yet Leah was loved in a much less degree than Rachel.

Laban was selfish in his dealings with Jacob, and thought only of advantaging himself by his faithful labors. Jacob would have left the artful Laban long before, but he was afraid of encountering Esau. He heard the complaint of Laban’s sons, "Jacob hath taken away all that our father’s; and of that which was our father’s hath he gotten all this glory." And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

Jacob was greatly distressed. He knew not which way to turn. He carries his case to God, and intercedes for direction from him, and the Lord mercifully answers his prayer. "Return unto the land of thy fathers, and to thy kindred; and I will be with thee." Jacob now called his two wives to the field, where there could be a secret consultation without danger of being overheard, and said, "I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me." Jacob then related to them the dream given him of God, to leave Laban and go unto his kindred. Rachel and Leah replied, expressing their dissatisfaction with their father’s proceedings, "Is there yet any portion of inheritance for us in our father’s house? Are we not counted of him as strangers? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is ours, and our children’s; now then, whatsoever God hath done unto thee, do."

Anciently it was customary for the bridegroom to pay a sum of money, according to his circumstance, to the father of his wife. If he had no money, nor anything of value, his labor was accepted for a stated length of time before he could obtain the daughter as his wife. This custom was deemed a safeguard to the marriage contract. Fathers did not consider it safe to trust the happiness of their daughters to men who had not made sufficient provision to take care of a family. If they had not ability to manage business, to acquire cattle or lands, it was feared that their lives would be worthless. But that the truly worthy might not be discouraged, a provision was made to test the worth of those who had nothing of value to pay for a wife. They were permitted to labor for the father whose daughter they loved. Their labors were engaged for a certain length of time, regulated by the value of the dowry required for the daughter. In doing this, marriage was not hasty, as there was opportunity to test the depth of affections of the suitor. If he was considered worthy, the daughter was given him as his wife. And, generally, all the dowry the father had received was given to his daughter at her marriage.

What a contrast to the course now pursued by parents and children! There are many unhappy marriages because of so much haste. Two unite their interests at the marriage altar, by most solemn vows before God, without previously weighing the matter, and devoting time to sober reflection and earnest prayer. Many move from impulse. They have no thorough acquaintance with the positions of each other. They do not realize that the happiness of their life is at stake. If they move wrong in this matter, and their married life proves unhappy, it cannot be taken back. If they find they are not calculated to make each other happy, they must endure as best they can. In some instances the husband proves to be too indolent to provide for a family, and his wife and children suffer. If the ability of such had been proved, as was the custom anciently, before marriage, much misery would have been saved. In the case of Rachel and Leah, Laban selfishly kept the dowry which should have been given to them. They have reference to this when they say, "He hath sold us, and hath quite devoured also our money."

(To be Continued.)

English Denominations.

By J. N. Loughborough

As it becomes necessary for the master-builder, who has before him a building to construct, to carefully examine his material, so a minister of the gospel of Christ, who wishes to act his part in constructing the spiritual temple on the foundation, Christ, must have some knowledge of the sentiments, habits, and customs of those among whom he labors. With this object in view, I am seeking to learn the doctrines and practices of the different denominations in England.

Firmly believing in the near coming of our blessed Lord and Saviour, and having a desire to know how the doctrine is regarded here, and to know also the sentiments connected with it, I have ascertained the following facts:

Both in and out of the Established Church, the doctrine of the near coming of Christ is much more generally entertained than in America. There is but little prejudice against it, and the people are especially interested to hear and read concerning the subject. It is true that some of the sects look for the world’s conversion and temporal millennium before the return of Christ, but their numbers are less, proportionately, than in the United States.

Knowing that the late Edward Irving, whose influence contributed quite largely to the introduction into England of the subject of the literal coming and reign of Christ, I had some little interest to acquaint myself with his followers. Therefore on March 16 I went to a meeting of the Irvingites, in Bedford Place, Southampton. I would here state that this Mr. Irving is he who translated into English the Spanish work treating on the subject of the coming of Christ, and wrote extensively on the doctrine, creating a great stir in this kingdom from about the year 1830 to 1844. The book he obtained and translated was written by an anonymous author styling himself “Ben Ezra.” The meeting to which I referred was their usual Sunday communion service, and lasted from 10 A. M. until 12:30 P. M. To some little idea of the almost endless form and ceremony of the occasion, it would be safe to say, that not five minutes passed during the whole two and a half hours without some change in the service, either chanting, singing, praying, offering incense, etc., of which the service principally consisted.

Through the kindness of a friend I obtained the perusal of a set of their standard tracts, twelve in number, in which is briefly set forth their history and principles. They call themselves the “Catholic Apostolic Church,” claiming that their church is a restored state of the church as it existed in and soon after, Christ’s time. I can do no better in stating their sentiments than to quote from their own writings. In their introductory tract they say:—

“God has restored apostles to his church, to bring back the ways of holiness, and to the realities of holy worship, all who will hear his voice through them, and to anoint them with the Holy Ghost, so that they may escape the judgments that are impending over apostate Christianity, and who may stand before the Son of man. He inspires prophets, also, who, speaking in his name, proclaim the speedy coming of the Lord.”

In tract No. 2 they state, “The ordinary means of regeneration, then, is the sacrament of baptism.” I suppose, however, that their baptism is sprinkling, as the baptismal font in their church was not much larger than a Roman Catholic font of holy water, too small to admit of immersion. That they recognize sprinkling as baptism is also apparent from what they state in tract No. 4: “Christian men may call themselves members of the Greek, Roman, Anglican, or any other communion, but God regards them all as members of the one church and body of his Son.”

Of the church, they say it is established on the four-fold ministry of Christ. We read in tract No. 5, “The four-fold ministry was inherent in Christ and manifested by him. So his church, being an outgrowth of himself, Apostles, Prophets, Evangelists, Pastors, and Teachers are in his church.” That Christ filled these four offices they prove by Heb. 3: 1; Acts 7: 37; Luke 4: 18; John 10: 11.

In tract No. 6 they state, respecting the church, “The apostles are the nucleus of the church. They set over the church deacons, appoint elders (presbyters or priests) in every city. Bishops or angels are set over the church by the apostles. Deacons are chosen by the people, but elders or bishops were called by word of prophecy. Elders, bishops, and deacons are ordained by the apostles.”

In tract No. 9 they say of the Mosaic priesthood, “The sprinkling of the blood, the daily meat and drink offerings, and the incense, the trimming and lighting of the lamps, and the continual service of the tabernacle all showed forth spiritual and eternal worship and service which the church should offer, in the Holy Ghost, day by day, before the Lord.” “But the church offers no sacrifice for the taking away of sin. She does on earth what Christ is doing in Heaven. There he presents himself to the Father as the Lamb that had been slain. Here in the holy eucharist she also brings before the Father the memorial of that body and blood once offered upon the cross, ‘once for all, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.’”

As proof that it is right to have a literal altar on which to make an offering of the eucharist to God as the priests offered the blood of beasts while the smoke of literal incense rises before the altar, they quote Heb. 13: 10, and Mal. 1: 11.

In tract No. 11 we read, “In the eucharist is found a summary of all the types which exhibit the atonement and sacrifice of Christ.”

“The principal parts of the eucharistic service are transacted within the sanctuary, a part of the church answering to the holiest of all in the tabernacle.”

“The twelve loaves of shew bread, the type of Christ the bread of life, which remained on the table of proposition, in the holy place, for seven days, were consumed on the eighth day.”

By the same analogy they claim that the eucharist that remains from the consecration on one first-day is consumed on the next first-day.

This people hold an early morning, and evening service every day in the week, of which they say, in tract No. 12, “The order of the morning and evening prayer, and exhortation by the evangelist, and in the evening by the pastor, corresponds to the whole action of slaying the lamb and placing it upon the altar.”

In this service, “during the same the angel (bishop) takes from the tabernacle the symbols of the body and blood of Christ, and proposes or places them on the altar, in sight of all; signifying that it is only as pleading the sacrifice of Christ that we can present to God any act of worship.”

In the evening the ministry is given by the angel and the elders, and consists of short meditations on the subject supplied by the angel in the morning. This act is antitypical to that of Aaron in lighting the lamps, and is symbolized in the church by the seven-fold lamp, burning before the altar, which is lighted by the deacons, as soon as the introductory part of the service is over.

There were more than a score of robed persons engaged in the service which I witnessed. The robes were of various forms and colors. To those who seek a “splendid ritual,” this was, in some respects, an imposing sight.

I quote from another tract of theirs concerning it:—

“Its worship strikes the imagination of the educated beholder as the very worship celebrated by Tertullian or by Hippolytus. That venerable presbyter, those ardent young evangelists, those black-vested deacons, the ancient anthem, and still more ancient incense burning; the homily, the hymn, the utterance, and the eucharist, transport us in sacred fancy to an antiquity beyond the reach of Romish or other rites. And yet how fitting is it to all the wants of To-day. That unique confession of the sin of schism, that prayerful remembrance of the dead, that earnest recognition of a PRESENT CHRIST, that all-pervading devotion without doctrine, does it not give shape and language to the aspirations of the soul alienated from all Churches, yet quite unable to do without them? It may well be so, for this ritual is the product of many minds, trained in diverse schools, united in their belief of a Divine mission, and searching, under the impression of a Divine command, up and down Christendom for the scattered vessels of the sanctuary, to find and to rebuild. And the priesthood!—consisting of men of various sects and vocations, not all of them separated from those vocations—it may not exceed the priesthood of other Churches in devotion to prescribed duty; but its functions certainly appear at once more comprehensive and more precise, every man having a special work, and the entire work including ministration to every want or circumstance of humanity; the daily service of the altar and the pulpit, the visitation of the sick, the relief of the distressed, and the absolution of the burdened.”

Of their history I quote from tract No. 5 of their series of twelve: “In 1830 a young man in the west of Scotland spoke with tongues. Power came upon two brothers and their sisters of another family living a few miles off. All these persons were of noted godliness and sobriety of character.

“Rev. Edward Irving, minister of the Scotch church, Regent Square, accepted the doctrine and work and was shortly ejected from his church.”

They state that “utterances were made by these persons, calling attention to the symbols of the Old Testament, especially those of the tabernacle. These were explained in the light of prophetic words as shadowing forth the true spiritual worship to be observed by the church evermore.”

It seems they decided that while these things signified Christ’s work, that it also meant his ministers on earth; so they have taken the same position as the Mormons, although in different form of carrying it out, namely, that both the Aaronic and Melchisedec priesthood are now carried out in the ministry of the church on earth.

It is due, perhaps, that I should say of this people, that with all their forms and ceremonies the greatest degree of reverence, dignity, and devotion are manifest, and that they are still earnest advocates of the immediate personal coming of our Lord Jesus Christ.

It is apparent, I think, to all our brethren, where this people, who had so much light on the doctrine of Christ’s coming, fell into formalism. If these were genuine movings of God’s Spirit among them, he designed to show them his sanctuary, that they might be prepared to understand Christ’s present position, and the true event to take place at the end of the twenty-three hundred days, and so stand as the Seventh-day Adventists have, the shock of the passing of the time in 1844.

But alas! the leaders in the movement here were believers, to a great extent, in many forms and ceremonies, and mistook the voice that called attention to the great and closing work of Christ as our High Priest, as a call to establish new ritualism, which exceeds in its many variations and changes that of both the church of England and of Rome. J. N. LOUGHBOROUGH.

True Worth Recognizes Others

A MAN of true worth is always ready to acknowledge worth in others.

Continue reading: A Dialogue Between an Antinomian and His Friend