Publishing Committee · Battle Creek, Mich. · Nov 3, 1859
WARNING TO WATCHFULNESS.
By F. G. Brown
(Concluded.)
LUKE xii, 35, 36, 40. "Let your loins be girded about and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately." "Be ye therefore ready also; for the Son of man cometh at an hour when ye think not."
Rom. xiii, 11. "And that, knowing the time, that now it is high time to wake out of sleep; for now is our salvation nearer than when we believed."
The salvation here referred to must be that which awaits the Christian at his Lord's coming. In view of the nearness of this perfect salvation, and the dawn of that day which shall reveal Christ from the parted skies, the apostle urges his brethren to awake out of sleep, and to put on the Lord Jesus Christ.
1 Cor. i, 7, 8. "So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ."
1 Thess. v, 4. Please read the whole chapter, and obey its instructions.
2 Thess. iii, 5. "And the Lord direct your hearts into the love of God, and into the patient waiting for Christ."
Heb. ix. 28. "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."
No man, in the scripture sense, can be looking for Christ, who is not from his soul, praying, "Come, Lord Jesus, come quickly," and living in view of the Lord's coming.
Jas. v, 7, 8. "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."
Here the character of a real Christian is portrayed. Amid the wrongs and cruelties which the innocent and harmless suffer, it might be natural for him to feel a little impatience to have these grievances redressed by the great Arbiter in person. But he is to be patient and to continue a calm and steadfast confidence in the God of justice, assured that the Lord's coming draweth nigh. To multitudes, at the present day, this advice is quite superfluous; they are more concerned for a guilty world than they are for the insulted and outraged government of God. But, praised be God, there are some to whom the apostle's caution is seasonable. Brethren, be patient; do not feel like hastening the divine movements, or to have Christ come merely to save you from the chagrin which you might be expected to feel if he does not come as you expect. Others have waited for this event longer than we have. Millions of saints, who have fallen asleep in Jesus, are waiting as well as ourselves. The price hung up for us in heaven's palace is well worthy the exercise of long patience and toil. Let us fill up every moment with duty and diligence, that we may at last receive from the lips of our King, the "Well done, good and faithful servant!"
1 Pet. iv, 7. "But the end of all things is at hand; be ye therefore sober and watch unto prayer."
2 Pet. iii, 12. "Looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat."
Looking for and hastening, or earnestly desiring and reaching forward unto, the coming of the day of God. Yes, brethren, we will do it, though all the hosts of Satan be let loose upon us, and though his sympathizers here charge us with want of pity for those who are to be the sufferers by this, to the wicked, awful catastrophe. If it be right to obey man rather than God, judge ye.
John, who has recorded the principal, grand events which were to occur between his and the closing-up scenes of the last day, has interspersed similar hints and warnings, as in Rev. iii, 3. "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." And again, Rev. xvi, 15. "Behold I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame."
Such are some of the numerous calls and warnings to the Christian to watchfulness with respect to Christ's second, glorious appearing. They are calls from the highest authority—calls from which no man may with safety turn away. Now, in view of them, we ask—and we ask with emphasis—Where is the professed church of Christ at this moment? You say Christ is your Master. How dare you, then, withhold your obedience to his plain demands? How can those get away from such imperious commands, who have heretofore maintained, with such commendable pertinacity, that the Bible must be our sole guide in all questions of duty or opinion? Where are those who have expressed their abhorrence of all mere tradition, and have contended so manfully for a rigid reference to the pure and unadulterated word of God, honestly, fully and faithfully translated, even to the smallest preposition, and yet, with the Bible fairly teeming with the great truth of Christ's and his saints' final glory, and the cautionary advice, found on so many of its pages, to watch and prepare for it—are folding their hands in apathy on both this fact and this duty? where those who can see everything else in the Bible but the Lord's coming, and the duty to watch for that coming? where those who can so grossly outrage every principle of rational freedom and scripture truth, as to make it heresy worthy of church expulsion either to preach, exhort, pray or sing about the Lord's coming, and who dare to demand confessions of those who have believed, from a prayerful study of God's word, that Christ is coming immediately? Where are they? Not in the poet's chair, nor in the cardinal's office, nor in the bosom of the mother of harlots; but in our own free, indulgent, and kind-hearted Protestant churches, whose care first gave direction to our infant steps, and whose arms have so long enclosed us from the perils of the way. O, let maternal profession blush, and repent! her children have not lost all affection for the erring parent, nor all sensibility, reason and religion.
But let us deduce a few observations from the parables and precepts which teach the duty of watchfulness with respect to Christ's second coming.
We observe, first, The grounds of our final acceptance with God are thus clearly seen to depend upon our watchfulness with reference to Christ's appearing. I would not introduce any forced inferences from these texts; but I ask if this is not one which is plainly and fairly inferable. We find in them no allusion made to former frames of mind or feeling; no allowance for past vigilance or service; no intimation of the "elect" as exonerated from this duty, or saved in its violation. Those alone are seen to gain admittance to the great wedding, who have made themselves ready for the entertainment. To love Christ's appearing, and to hold one's self in readiness for it, is certainly indispensable. Blame us not, then, if we put this matter on the same ground as did the great Teacher and his apostles; we do not aspire to the judgment seat; let God be the judge.
We observe, second, The sacredness of a strict and literal observance of the duty enjoined. Mark, it is watching with special reference to the coming of Christ bodily, visibly, gloriously. It is an act, and not a mere state of mind, which is required. Hence, he who amends or substitutes this duty for another is guilty of adding to and taking from the words of the book of this prophecy,186and must hold himself answerable at the proper tribunal. Christ and his apostles have decided what shall be believed, regarded, and preached. They undoubtedly selected the strongest motive that could be brought to bear upon the human conscience; and reason as well as experience has proved the wisdom of their choice. The occurrence of death is but a single circumstance; the advent brings with it all other events. Death does not lead us at once to the judgment; the advent does. Death chills and terrifies; but the advent warms, and inspires, and elates. When the mind contemplates death, it scares hold of this particular event, and there measurably pauses; from its very nature, it cannot be so intensely affected and convulsed by that which is remote as by that which is near. What says observation? the question has been fairly tested. With the first stories of the nursery, to the very last teachings of the pulpit, we have been fed with cries of "Death! death!" Our friends and neighbors have been swept off with pestilence, with the flames, and buried by hundreds in the angry deep; and funeral prayers and sermons have been said over their lifeless bodies. But what has it all availed? How few have had these visitations of heaven, or the warnings which have followed them, blessed to their conversion! Not so with the proclamation of Christ's coming; the possibility of his sudden coming has almost electrified the earth from pole to pole. Again; will the prospect of the grave comfort the saint under his present trials? Never. But the Lord's coming will be a healing panacea for every affliction. But are those, who pretend that a preparation for death is all-sufficient, prepared themselves for that event? are they watching for death? Let their business, their cares, their conversation, their devotions, their life, make the answer. "But it is not essential to know about the Lord's coming." Well, satisfy yourselves with flying to this subterfuge, if you will; obedience is essential. Essential! but are we to contend for no truth, unless that truth involves an essential in religion? How easy it would be, on this principle, to pare down the whole word of God to a system of non-essentials! Some of us can appreciate this "not essential" doctrine. But hark: the objector's words indicate a bad heart; he is certainly striving "to climb up some other way." Let him beware, lest his non-essentials land him where hope and mercy can never reach him. Friends, if you go contrary to your convictions of duty, and to the plain declarations of God's word,—if you resist the light which is flashing into your mind on this or any other doctrine of Scripture,—you are entirely welcome to your prospects for eternity; for one, I would not hazard my soul where you lodge yours so quietly. The ground of safety is in a strict and literal observance of all that God requires. You must tremble at God's word, or abandon all thought of heaven for yourselves; you must run at your Father's call, or be forsaken of him when you shall call. May God's Spirit incline you to a full and hearty obedience, while obedience may come up before him as a sweet-smelling incense.
Observe, third, The importance of using every means for ascertaining Christ's second coming. A knowledge of the event will be intimately associated with efforts to meet it; indeed, we can hardly suppose how one can be prepared for that which is not expected. It is bringing an event nigh to us that invests it with its reality; for example, we may think much of our own dissolution when there are no prospects of death before us; but it is only when we find ourselves actually on the confines of the eternal world, that all our powers are awakened to meet the solemn crisis. So, unless we can believe the advent and the judgment to be just at the door, instead of far down the stream of time, through successive ages and numberless events, they cannot affect us as when, by seizing the great telescope of truth, we observe that these sublime events are the first to strike the vision, and the next in order to be ushered on to the stage. "The apostles preached these things as nigh in their day." Then can we do less than this in these last days? Were these inspired men, however, mistaken, as many would seem to insinuate by this objection? Is the event never to occur because they did not witness it? Our opponents will not dispute but that the chronological prophecies, to say the least of them, were designed to awaken a spirit of inquiry and watchfulness as their fulfillment draws nigh. Hence, on their own assumption, they can no longer be indifferent to the times, or blame us if now we place ourselves in an expecting attitude for Christ's appearing. But few, excepting those whose prejudices against the doctrine are so deep-rooted as to reject all proof of the Lord's appearing, will dispute but that the signs of the advent, as rehearsed by Christ himself, have already been hung out from the heavens. As the signs, then, justify our expectations of the coming of our lovely Lord, neither they nor ourselves should be asleep at this moment. But few, unless skeptics, and those who are obstinately blind to all light that is shed before us from prophecy, will contend that the Bible is perfectly silent in regard to everything which would serve as a clue to this looked-for event. With this admission, therefore, it becomes our imperious duty to search the Scriptures with diligence, to see if it be not high time to make preparations for earth's last drama. That some unusual convulsion is just ahead, all seem ready to allow; therefore, none can be indifferent to its character. None but the scorner will pronounce our efforts to alarm our fellow-men idle and visionary. Within a few years past, the tidings of the coming of Christ have gone forth like a whirlwind into the four quarters of the globe, and the world, to some extent, has been fairly rocked on this subject. The doctrine of Christ's speedy coming is either true or false; in either case, we cannot be idle spectators. If a lie has been so extensively propagated, and the doctrine be, as some hold, of the devil, then such can have no real interest for the cause of truth, unless they are up at once, and begin, with fasting and much prayer, and a fresh examination of God's word, to neutralize the effect of such a falsehood. Why have they not done this long since? But, if our doctrine be of God, we call upon all to start from their downy pillows; to lay off their Babylonish garments; to abandon their sumptuous feasts; to cast their honors under their feet; to forsake their carnal pleasures; to renounce the maxims of this wicked world; and, like the men of Nineveh, to robe themselves in sackcloth, and sit in ashes before God, if peradventure the Almighty may have mercy on them. Watch! The injunction itself implies that we may foresee Christ's coming if we will. The particularity with which Christ spoke of the events and signs which should precede his second advent, all go to the same effect. Now, have we, before God, used our best efforts for informing ourselves respecting this momentous event? If we will persist in our ignorance and opposition to all warnings from scripture and from the signs of the times,—if we will suffer ourselves to be laughed out of all concern, and frowned down from all sober investigation of God's word relative to approaching scenes,—then do we betray the most consummate weakness, folly, and madness, and must abide the heavy consequences of such a course of procedure.
Observe, lastly, The guilt of interposing obstacles in the way of the preparation of any for Christ's appearing. If, as many contend, we can know absolutely nothing about the time of his coming, then why is he not as liable to come now as at any future time? and how do such justify their present indifference? Why take such a course as will necessarily lead to quieting the fears of the wicked? and why provoked with those who are now disposed to watch, inasmuch as the duty now begun, should time continue, will not be abandoned? If we know not absolutely at what watch Christ may come, then no soul, unless speaking by new inspiration, ought to have the audacity to countermand Heaven's standing orders to watch, or to interpose obstacles that might seem to put that event far in the future. "Prophecy is to be understood only with its fulfilment." This is about as convenient an argument against the advent as that which is so commonly employed by some of our opponents, for the purpose of getting away from all implied consequences that might result from final indifference to the coming of Christ. They can easily silence all concern, by the soothing doctrine of the saint's final perseverance; but the same individuals would sit very uneasily on their cushioned seats to listen to more than a single sermon a year, on the abstract doctrine of God's decrees, or sovereignty. All views of election which interfere with the duty of watchfulness, must be defective. But do those who urge the above objection profess themselves to be in entire ignorance on all prophetic events? I trow not. That prophecy is to be understood only with its fulfilment, is both unscriptural and unreasonable. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand." Rev. i. 3. Now, here is a blessing promised on those who should study prophecy long before its fulfilment, and govern themselves accordingly. Again; on the ground assumed, we can suppose of but a single motive which could prompt the divine mind in causing prophecy to be revealed; and that is, to convince an infidel world of his own existence and of the divine authenticity of the Scriptures. But where is his regard, all this time, for his covenant-keeping people?
This doctrine naturally leads to another, viz., that it is difficult to know when prophecy is fulfilled at all; since events frequently resemble each other, and history is so poor a source from whence to gather facts on which to rely with confidence. Yes, says the infidel, that is true, and hence the argument for the inspiration of the Scriptures, by comparing scriptural events with events which the profane historian has already recorded, is utterly worthless. So that the grand motive of God in causing the future to be made a subject of prophecy is all lost on the skeptic; while the humble believer is left to grope his way in impenetrable confusion and darkness, with no sure guide for his feet. To say that this is the Bible of the Christian, is to provoke the jeers of the infidel; to scandalize the anxious disciple of Christ, and to cast insult upon the professed Author of revelation.
To interpose obstacles in the way of Christ's coming, is to occasion a violation of the duty of watchfulness. This duty is always binding, independent of what we may think is yet to occur. Now to enumerate events which are yet in the future, and which in the nature of things can occur only with the expiration of centuries, is certainly to cause the infraction of the duty enjoined. No one can pursue this course without casting in the background and entirely invalidating all confidence in the prophetic periods, the signs and other acts which Jehovah has employed for the purpose of awakening our faith in relation to the conclusion of all things earthly; or, which is the same thing, without causing a portion of God's word to be discredited, and forestalling all investigations that might lead to a knowledge of an approaching judgment. Such do the souls of those who confide in their fidelity, a flagrant wrong, by preparing them to be surprised by the terrors of the great day of God; they will be sure to ruin far more than they have ever been instrumental in saving from final woe. Such an one, if he be a preacher of the gospel, cannot honestly proclaim the doctrines of a temporal millennium, and of the return and conversion of the Jews, &c., and at the same time urge upon his hearers the importance of watching for Christ's return. The most unthinking of his congregation would detect his inconsistency and hypocrisy. With the doctrine of the advent nigh for his theme, as the apostles taught it, he would find full employment for his best powers, full range for his choicest thoughts, warmth and energy kindled up in his own breast, and nourishment and life administered to the souls of his hearers. For example: could he come to the poor, pining object of man's extortion and oppression, with the soothing words of an apostle, "Be patient therefore, brethren, unto the coming of the Lord; stablish your hearts, for the coming of the Lord draweth nigh;" or could he, like187another apostle, while surrounded by hearts smitten with anguish in view of the loss of dear ones on earth, comfort and console the weeping mourners, with an assurance that the grave must speedily deliver up its captives, and restore them, all adorned with immortal glories, to the embrace of those who now mourn their brief absence; what a healing balm would this be to suffering humanity. Or, like another apostle still, could he draw upon the terrific realities of a burning day just at hand, as a powerful motive to all "holy conversation and godliness," why, religion would suddenly assume a new aspect in his midst; the dull and the careless would never be satisfied but with a piety that would shine and glow and burn. As it is, however, he stands in his own light; his preaching must be confined to the consideration of a few practical duties, without being supplied with motives sufficiently strong by which to enforce them; it must be a powerless gospel.
Says the learned Dr. Breckenridge, "The watchword of the church in the days of the apostles, was, Dominus noster venit—our Lord is coming: it was this that made them missionaries in the true sense of the word. So, if it were preached now, it would give life and power to the whole body. The Lord's treasury would be in the pockets of his people, and not in funded revenues; it would be forthcoming when and wherever and in whatever amount it should be wanted. The mental, moral, and physical energies of the church, its men and women and children and money and goods and lands, would be forthcoming." Such we might add, has been the result of this experiment as already tried. The doctrine of Christ's speedy coming has inspired the hearts of its believers with new life and fresh devotion to the cause of Christ, such as has rarely been known since the days of the apostles. And with all the disparaging and reproachful remarks which such sacrifices have elicited from the lips of the professing church, she can never see the palmy days which she has pictured for herself, until she drinks into a similar spirit and goes heroically and perseveringly to work, as if she really believed her own creed. But the church is effectually defeating her own professed ends; she is proclaiming doctrines that will naturally influence her members to continue to amass property for themselves and their children, and to stint not only an occasional farthing for the heathen; leaving the vast work of evangelizing the world to their equally as prosperous and able successors. Time enough yet, will be the secret preaching of all her sons and daughters. Certainly she cannot expect to achieve her triumphs by a miraculous agency; her present inefficiency, however, would seem to indicate to the contrary; then how vain must be her hopes! Will she never see that she is her worst enemy—that she is casting obstructions in her own pathway, and rolling backward the mighty wheels of her triumphant car? If God never blesses a falsehood, surely her doctrine of a temporal millennium is destined to destruction—and though proclaimed year in and year out, it can never effect the world's conversion. Let the church come back to her original ground; let her ministers renounce her fables and cherish again the good old scriptural views of the reformers and godly men of the sixteenth and seventeenth centuries. Let them believe and preach the near approach of the judgment, as did such learned and sober Christians as Calvin, Latimer, Knox, Sandys, Ridley, Bradford, Davenant, the divines of the Westminster Assembly, Watson, Thomas Adams, the framers of the Saybrook Platform, St. Romance, and many others, of distinguished note in the church. Let them not go to the judgment with falsehoods in their hands.
But I have quite exhausted your patience. A word more, and I am done. Brethren,—the admonition of the text addresses itself forcibly to us. If we have correctly interpreted God's word, Jesus is just ready to withdraw the great curtain which conceals him within the inner veil, and to come forth to bless his people. It is the service of our day to make preparations for his coronation as the son of David, and to prepare hallelujahs when he shall ascend his everlasting throne. To the discharge of this duty, the clearest light from prophecy, and the general tenor of God's word, direct and encourage. But let us not forget that we are liable again to be lulled to repose by business, by pleasure, by novelties, by vain conversation, and by the prevailing and all-contaminating unbelief of the professing church. We are only secure while, with a deep sense of our weakness and dependence, we keep our eye steadily fixed on the great chart—the dauntless Captain of our salvation, and the promised port of everlasting rest. How rich the prize for which we struggle—how the prospects of victory brighten—how comforting and animating the promise, "Lo, I am with you always, even unto the end of the world."
Professor of religion,—deceive not yourselves by relying on past experience, or by abusing to your purposes any precious doctrine of God's word. Beware of Satan's subtle and deep-laid plots for ruining your souls. It is high time you should awake out of sleep. I know you are not prepared either for this or for an event less serious. What says your closet in your behalf? What proof have you of being accepted, should Christ now burst from his mediatorial throne? What chance of salvation would there be for the majority of the professing church? Some have been known to confess that should this event occur as expected by us they must certainly be lost. Oh, that dreadful storm, it will thoroughly test every hope; will it find you ready?
Sinner,—that will also be a terrible time for you. Mountains and rocks will be invoked to fall on you and to hide you from the face of Him that sitth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand? Now, there is hope of your salvation; another hour squandered; and all may be forever lost! O, sinner! as your friend, heed this counsel. Say not the advice is unreasonable. Say not the judgment is not expected by a majority of the church and of the ministry. All that may be true; and yet they are as liable to be sleeping over the truth, as we are liable to be cherishing an error. Their silence may be the very means which God has allowed for the purpose of having that day come upon the wicked as a snare, or unawares, as upon the inhabitants of the old world, and of the cities of Sodom and Gomorrah. How can you meet your Judge, with his government insulted, his providences abused, his judgments slighted, his Spirit grieved and his Son rejected? Pause, then, and propitiate his favor, while mercy is in store, while the flaming sword of divine justice is yet undrawn, and let me meet you on the fair shores of an ever-blooming paradise!
"COME UNTO ME."
By D. S. R.
"Come unto me:" Oh, hear the gentle call Which Jesus makes, so full, so free for all; Not one of all mankind need e'er despair; All, all are urged this precious boon to share.
"All ye who labor and are laden, come," Ye are the souls for whom I'll find a home; Ye who of earthly joys have had no share, Come unto me, your wants shall be my care.
"I'll give you rest"—Oh, precious is that rest, To live with Thee and be for ever blest; No more of life's fatigues, or cares, or woes Shall rouse us from that sweet, that sure repose.
"My yoke upon you take and learn of me:" Saviour, with gladness would we bear for thee What thou hast borne for us, and not repine; Our cross will be but light, compared with thine.
"I'm meek and low of heart." Full well we know, Dear Jesus, what thou sufferedst below: The manger, where reposed thy infant head; And Calvary, where for man thy blood was shed.
"My yoke is easy," fear not it to wear; "My burden light," nor hard is it to bear. Saviour, we know that, filled with thy pure love, Our cross will lightened be by God above.
Then while with outstretched arms thou bid'st us To those blest mansions, our eternal home, [come Jesus, with rapture we accept thy call, And raise our songs to thee, the "Lord of all." [D. S. R.—Am. Messenger.
MODERN SPIRITUALISM
a Profane Parody of the Dispensation of the Spirit.
THERE is a remarkable passage in the Hulsean Lectures of Dr. Trench on "The Fitness of Holy Scripture for unfolding the Spiritual life of men," in which he anticipates a future development of evil and danger to the world in the following striking and prophetic words. The Lectures were delivered in 1845; and it has been reserved for our later years, and pre-eminently for our country, to supply the reality which they prefigured. When this is borne in mind, the term "prophetic" which we have applied to his remarks will hardly seem to any extravagant. We quote from the Cambridge edition of the Lectures, pp. 135-6:
"The hints which in God's prophetic Word we have, and the course of the mystery of iniquity as it is already working, seem to point to this: that as there has been an aping of the monarchy of the Father, in the absolute despotisms of the world, and an aping of the economy of the Son, as though he already sat visibly on his throne, in its spiritual despotisms, and eminently in that of Rome; so there remains yet for the world, as the crowning delusion, a lying imitation of the kingdom and dispensation of the Spirit—such as in the lawless Communist sects of the middle ages, in the Familists of a later day, in the St. Simonians of our own, has attempted to come to the birth, though in each case the world was not ripe for it yet, and the thing was withdrawn for a time. Yet doubtless only for a time; to reappear in an after hour—full of false freedom, full of the promise of bringing all things into one; making war on the family, as something which separates between man and man; breaking down and obliterating all distinctions, the distinctions between nation and nation, between the man and the woman, between the flesh and the spirit, between the Church and the world, between good and evil. This adversary [the Antichrist of St. Paul] is not simply the wicked one, but the lawless one; and the mystery is not merely 'a mystery of iniquity' but of lawlessness. Law, in all its manifestations, is that which he shall rage against, making hideous misapplication of that great truth, that where the Spirit is there is liberty."
How strikingly and fearfully has this prediction been fulfilled in the course of the so-called spiritual manifestations of these more recent years! through which families have been broken up, that had lived before in the close and holy unity of love; through which hundreds of men, and of women as well, have been impelled to give way to all licentious and bestial impulses, plunging out of the midst of morality and refinement into the vilest sloughs of sin; through which multitudes have been carried to a fearful rejection of all God's laws, as having for them no more validity; and not a few have been swept off into the outmost darkness of insanity! A lying imitation indeed, or rather a profane and diabolical caricature, of the kingdom of God's Spirit, has this reign of pride, fanaticism, lust, most palpably shown itself. In that wisdom, in this delusion; in that a sacred and purifying love, in this a gross and vagrant appetite, degrading and debauching; in that meekness, in this the most arrogant and disdainful self-assertion; in that a tendency to all noblest charities, to pureness and self-sacrifice, in this a positive and an ever-increasing predetermination to mendacity, wrath, and every license; in that the silent but bright communications of God's supreme purposes, knowledges, and judgments of duty, in this the uttermost mockery of instruction, seeming to show either laughing devils or crazy fools working and sneering behind the scenes:—so have the two been revealed to the world. And the wildest dreamer, unless largely instructed by observation and by the Scriptures, could hardly possibly have imagined it beforehand as among the things credible, that such a very midnight of darkness should have undertaken in this nineteenth century to style itself "a day of the spirit;" that such an absolute chaotic reign of terror and madness in the moral world should have claimed an affinity with the illustrious kingdom of holiness and of faith whose first-fruits were the wonders of Pentecost, and whose later results have been shown in a prodigal profusion of blessings wherever the gospel and its cross have been preached!
Verily may the attentive student of history and of society believe in the utmost susceptibility of mankind to the arts of the deceiver, especially when these strike with their appeals at the infinite "deceivableness of unrighteousness" which is central in the heart. The secret of all lies in the terse words of the Scriptures, "Madness is in their hearts." And the fact that such things have already occurred, while it shows how constantly man hungers and thirsts in the depths of his nature after the sense of spiritual light, strength, and culture, imparted from beyond himself, can hardly fail also to excite the keenest apprehension in the thoughtful concerning those future developments of impureness and of grossest untruth which may hide themselves in coming years under the same imposing names: "the kingdom of the spirit," "the day of reunion with unseen spheres!"—Independent.
Living the Gospel
If you think you are only to believe the gospel, you are mistaken; you are also to live the gospel; you should be a living "epistle of Christ, known and read of all men."
THE THIRD MESSAGE.
By James White
In our last we gave our views in part of the extent and power of the third message. It is indeed a cheering theme to dwell upon. But we now wish to call attention to the important fact that the work of the third message differs, in some respects, from that of the first and second.
The third is the last, finishing message. It contains great practical truths, and will accomplish for those who obey them a moral fitness for the society of Christ, angels, and holy men of all past ages. Not exactly so with the first and second messages. The first was an announcement of the hour of God's judgment, and the second declared the fall of Babylon. Those were like the falling of the trees, or the breaking of the turf, while this prepares the ground, and produces the golden harvest; or like the rough marble from the mountain, while the last message hews and polishes it for the building of God.
The first message aroused the multitude from their slumbers, and their dreams of a temporal millennium, and led out a host upon the glorious theme of the restitution at the second coming of Christ. The second called fifty thousand from the churches. A vast work was accomplished in a short time. Heavy blows had to be struck, to break the bars of cast-iron orthodoxy which were holding these souls in bondage who were beginning to drink at the fountain of gospel freedom. There was deep feeling, both with those who came out of the churches, and those who remained in them; and as might be expected in all such excitements, some took extreme positions, went too far, and acted rashly. Fanaticism existed; it is no use to try to conceal this.
But such great and good reformers as Luther and the Wesleys have received their deepest wounds from the existence of fanaticism in their very midst. The existence of fanaticism in the Advent movement no more proves the movement wrong, than its existence in the very midst of the reformers, proves the reformation of past centuries wrong.
We can excuse the rash Peters of the first and second messages somewhat, on the ground that those messages were of a very stirring and exciting character. And in the absence of the great practical truths of the third message which we now have to steady us, it is no marvel that minds not well balanced pitched over into fanaticism. Some of these have been reached by the third message, and for a season run well; but such minds especially love excitement. Even fanaticism is a congenial element. And here has been their danger in supposing that when the third message should move right, it would move with all that noise and rashness that attended the first and second. This error must be corrected before such can prosper, or the cause prosper around them.
How awfully solemn is the message of the third angel! How dreadful is the threatening! Again, mark the practical truths of this message. Behold the law of God with all its authority and majesty, finding its way to the hearts of men, turning out the love of this world, and worldly, selfish interests, to give place to the two great principles of the government of heaven, viz., supreme love to God, and love to our neighbor as to self! "Here are they that keep the commandments of God and the faith of Jesus." Here, under the third message, the principles of God's law, with all the definitely specified duties of the New Testament, must find a large place in the mind and heart of God's people, to prepare them to exhibit pure religion on earth, and to fit them to be translated to heaven without seeing death, to see God, come into the presence of Christ, and to mingle with angels, and all holy men of past ages. What a mighty work to be wrought in men! How much breaking down before God! What a yielding of self before Jesus can come in and rule in the heart, and cleanse it from all sin! While this refining process is going on, you will witness more tears than shouts; more agonizing groans, than vain, odd, and reckless remarks. The spirit and work of the third message is expressed by the prophet thus: "Before the decree bring forth, before the day pass as the chaff, before
the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you; seek ye the Lord all ye meek of the earth which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger." Zeph. ii, 2, 3.
O Lord correct the errors of thy people, and lead them to understand and love the spirit of the present truth.
J. W.