Publishing Committee · Rochester, N. Y. · Jun 9, 1853
THE PARABLE---Matt. XXV.
By Wm. S. Ingraham
In this chapter we have some historical facts in relation to an eastern marriage. Jesus here utters a parable to which the experience of his people is likened. I do not design to enter into all the particulars of this parable, but merely to glance at some of the important points. Perhaps there is not a portion of scripture in God's Word that has been misapplied and mangled more than the one under consideration. In bringing out some important points connected with this parable, it will be necessary to find the chronology of the event, or the time when the experience of the church is to be compared with the parable of the ten virgins.
"Then shall the kingdom of heaven be likened unto ten virgins which took their lamps and went forth to meet the bridegroom." No one can for a moment suppose that the kingdom, after all its component parts are brought together, is here represented as going forth to meet the Lord. But the church is represented as going forth. Then shall the true church be likened. Here a definite period of time is marked. Then, signifies, at that time. It may be best, in order to make this point plain, to introduce some scripture testimony. Matt. xxv, 16, 24, 34, 37, 41, 44, 45; Dan. viii, 14. We can but see from the texts referred to, that the term, then, marks a definite period of time. If this part of the subject is made clear, we will, as we have already remarked, point out that period of time in which the comparison is to be made.
In Matt. xxiv, we have a connected chain of events, beginning with the apostolic age, and terminating with the coming of the Son of man. From verse 5th down to the 14th, we have a prophetic history of the trials of God's people beginning at, or near the time of Jerusalem's destruction and reaching down to the end of the world. Verse 15, shows when a prophecy spoken by the prophet Daniel in reference to the desolation of Jerusalem would have its fulfillment. The 21st verse begins the great tribulation, which passes through the ten persecutions, and is continued by the Roman Catholic church, nearly twelve hundred and sixty years. The tribulation brings us down to about 1776, closing a short time before the days themselves terminate. Mark xiii, 24. After this, we have the signs of the coming of our Saviour—the darkening of the sun and moon, 1780, and the falling of the stars, 1833. When these things begin to come to pass, we are told by the blessed Jesus, to look up and lift up our heads; for our redemption draweth nigh. We see clearly from what we have already said, that we have come down the track of prophecy to that period when God's dear people may rejoice in expectation of the glory that is soon to be revealed. In the closing up of this chapter, we have a description of two classes of servants, one is giving meat in due season, the other is joining heart and hand with the wicked, in smiting his fellow servant. And, with a hypocritical heart, is saying, my Lord delays his coming.
If this class of servants are sincere, why is their portion given with hypocrites, spoken of in the last verse.
An effort has been made to throw this back upon the churches for a fulfillment. But after a more mature investigation, we see it comes nearer home. In order to have a complete fulfillment of this scripture, we must have a definite point of time to which we are looking for the coming of Christ. The churches have never been believers in definite time; therefore this scripture cannot be applied to them. There could be no propriety in saying, the Lord delays his coming, unless a definite point had been looked to for his coming. If I am right in the position I have taken, we are driven to the conclusion that these two classes of servants are found within the Advent body. At any rate, we find a class there, that bear all the characteristics here mentioned. Look at the lukewarm state of the church, once looking with longing hearts and with glorious expectations for the revelation of the Son of God. Look at the worldly-mindedness, yea, wickedness, of that people who profess to be looking for the speedy conclusion of all earthly scenes, and by their works deny their profession. Look at the once beautiful church, chosen out of the world, rejoicing with songs of gladness, walking by the same rule, minding the same thing, and with one mouth glorifying God. Let the contrast be drawn: compare their condition now, with their standing in 1844, when unitedly they were crying with a loud voice, "Behold the bridegroom cometh, go ye out to meet him."
Like the sow that was washed, they have returned to wallowing in the mire. And notwithstanding they have declared their freedom before the face of all people, a Babel must be built, a fabric reared like those of the nations around. And instead of the glorious proclamation of the speedy coming of our King, another message is given, and that which is holy must be given to dogs. The three angels of Rev. xiv, commissioned by the great Jehovah to warn the world of the approaching storm of wrath, must stand rebuked as being out of their place, and take their position in the Age to come. And this is not all. It is said by some, that, "Adventism is but in its infancy." If these things are so, this generation to which Jesus says, "look up," may expect to go to their long home, and their bodies be mingled with the dust. We see from the above that we are brought down this side of 1844, for the smiting time, mentioned in Matt. xxiv, 48, 49.
Once more, in remarking on this subject, we would say, in order to compare the experience of God's people with the parable of the ten virgins, both histories must be complete. All the points necessary to explain the Advent movement, down to the tenth day of the seventh month, 1844, are clearly brought to view in the parable. The proclamation of the coming of the Lord, has had the effect to start out a people to meet the bridegroom. Their expectations are not realized, and they are brought into a position described in verse 5th:
"While the bridegroom tarried, they all slumbered and slept." Have we seen any thing in the Advent movement that may be compared with this part of the parable? If we have not, we never shall. These footsteps are too plain to be doubted or denied. After passing 1843, it was proclaimed by the Advent host that we were in the tarrying time spoken of by the Prophet, Hab. ii, 1-4. "Though the vision tarry, wait for it." The Lord save us from denying that truth that was begotten in our hearts by the Holy Spirit, and shone so clearly from his Word. The virgins during the tarry, were to slumber and sleep. Look at our condition after definite time apparently failed. On time we went out to meet the Lord. Our disappointment came, and we went to sleep; not literally, but so far as time was concerned, we were slumbering and sleeping; for we had none.
At midnight there was a cry made, "Behold the bridegroom cometh, go ye out to meet him." Here is another item to which the cry in 1844 may be compared. At midnight there was a cry made. This part of the subject is perfectly clear. When this cry began to be made, the mistake we made with relation to the ending of the 2300 days was clearly seen. In commencing the days in the beginning of the year 457 B. C., we made a mistake of about half a year, as the decree did not go into effect until about the middle of the year. This is clear when we take into consideration the time consumed in going up to Jerusalem, and the preparation necessary to begin the restoration. This being the case, we were carried down to the Autumn of 1844, and instead of the 2300 days ending in the Spring of the year, as we supposed, we were obliged to look to the Fall of the year for their termination. About mid-way of this tarry, the cry began. Here is a nail driven in a sure place. And those who have proclaimed the coming of Christ every year since 1844 have not been able to remove it.10
What I have stated brings us to an investigation of other points in the parable. Verses 7, and 8. "Then all those virgins arose and trimmed their lamps.—And the foolish said unto the wise, give us of your oil; for our lamps are gone out." No distinction is seen between the virgins until they all begin to feel the searching power of this mighty cry. The foolish being aroused, and seeing the condition of their lamps, and their lack of oil, immediately make a demand on the wise for help. But by them are pointed to another source. When the cry was made, it seems there was help for the foolish. But instead of making speedy application to the great fountain of life, they remained careless and indifferent. Too much like the class spoken of in Prov. xxvii, 22. "Though thou shouldest bray a fool in a mortar, among wheat with a pestle, yet will his foolishness not depart from him." Thus it was with the foolish virgins. Instead of heeding the counsels of the wise, and going to them that sold, they went where they could not obtain help.
"While they went to buy, the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut." In the last quoted text, we have a number of important facts stated, by our Saviour, to which other points, connected with the church, are to be compared. We did suppose the coming of the bridegroom, in verse 10, to the marriage, represented the coming of Jesus Christ to this earth in all the glory of his Father. Here is an important point to be settled, in order for a further investigation of this subject.
We would ask the question, what does the marriage represent? Surely no one can deny that it represents a union consummated between Jesus Christ, the bridegroom, and his bride. But what is the bride? Not the church. If the church is the bride, who are represented as going in with Christ to the marriage? But it may be persisted, that the church is the bride. But stop a moment, and settle a few questions if you please. If the church is the bride, who are the guests? Matt. xxii, 10. Once more: If the church is the bride, who are those seen by John, and called to the marriage supper of the Lamb? Rev. xix, 9. (The supper must be after the wedding.) Let the word of the Lord settle this question. Rev. xxi, 9, 10.—"And there came unto me, one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither and I will shew thee the bride, the Lamb's wife. And he carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God."
Did the angel fulfil his promise? If he did, when he showed the great city to John, he showed him the bride. It is written that "they which be of faith, the same are blessed with faithful Abraham." What did Abraham look for? Did he look for a church?—Heb. xi, 10. "For he looked for a city which hath foundations, whose builder and maker is God." Gal. iv, 26. "But Jerusalem which is above is free which is the mother of us all." If the Jerusalem above is our mother, it must be the Lamb's wife. If we take the view that the church is the bride, we find ourselves in difficulties which cannot be surmounted.—But take the Bible view of the subject, and all is harmonious and plain.
When we look at other scripture testimony we see at once the marriage here spoken of cannot represent an event to take place after the second Advent of our Lord. Read Luke xii, 35-36. "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." It is perfectly evident that if we are to wait for our Lord's return from the wedding, the marriage must take place before he comes.
If the marriage is to take place after God's people pass through the gates into the city, when shall we witness the fulfillment of scripture as represented by the parable of the marriage of the king's son?—Matt. xxii, 11-13. If the above scene is to be witnessed after the saints are caught up into the heavenly city, some of the wicked must be caught up with them. If this is a correct view of the subject, what can we do with the testimony of John Rev. xxi, 27. "And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination or maketh a lie; but they which are written in the Lamb's book of life." But this is not all. We not only contradict the testimony of John, but we labor under other difficulties. Matt. xxii, 11, "And when the king came in to see the guests, he saw there a man which had not on a wedding garment. And he said unto him, friend, how camest thou in hither not having a wedding garment? and he was speechless. Then said the king to the servants, bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth." If all this is to be accomplished after the saints enter the city, surely there will be war in heaven!
A man, not belonging to the flock, in his flight for refuge, mistakes his own company, and finds himself speechless in the midst of an immortal band in the golden city! No wonder he is speechless; for he has not kept the commandments and has no right there. And he is taken by the saints and hurled down to earth again! But when we compare scripture with scripture, it is manifest that the marriage takes place before Christ comes to earth. If this point is admitted, on the same ground we must admit the shut door before he comes. But says the objector, I cannot agree with you in relation to the shut door. If you cannot agree with us can you with the Bible? Will you take the position that the door will not be shut (or the event represented by the shut door in the parable) is not to take place until after the Lord comes. If so, when do the foolish knock for admittance? Surely, not after the Lord comes; for then they will cry for rocks and mountains to fall on them. Rev. vi, 16. But says one, I believe the door will not be shut until after the marriage, and the Son of man takes his position on the white cloud. But wait a moment, my Bible dont read so. It reads, "They that were ready went in with him to the marriage and the door was shut."—When? At the time he went to the marriage. But I hear many saying, "Away with your shut-door theory, and no-mercy doctrine." But not quite so hasty! If you should move under the influence of a wrong spirit in opposing the shut-door, if our merciful High Priest should open another, in your haste you would not be likely to discover it. Perhaps no point has been more bitterly opposed than what some call the shut-door, and no-mercy doctrine. If we believed in the no-mercy system, our opponents would have some cause to reproach us. That we do believe in a change in the priestly office of our great High Priest, Jesus Christ, as represented in the parable, we do not deny. That our High Priest at the termination of the 2300 days in 1844, did end his daily ministration in the first apartment of the heavenly Sanctuary, and remove to the most Holy Place to complete his priestly work, we do fully believe. And that the saints that were interested in the Advent movement, and had their sympathies and feelings all absorbed in this solemn move, did, by faith, follow Jesus beyond the second veil we cannot for a moment doubt.
It is believed by some that we hold to a shut door that does really and forever debar the sinner from coming to Christ. Let me ask such, a question.—
What does this parable have to do with those who were not brought under the influence of the Advent movement? It is true that the class represented by the foolish virgins have something to do with it: this is manifest from the fact that they were participates in the work. I have yet to learn that the relation those sustained to Christ who were not tested by the preaching of the speedy coming of Christ was in the least effected when Jesus closed his daily ministration in the heavenly Sanctuary.
That there is an open door for such as did not reject the glorious news of our soon coming Lord as proclaimed in 1843 and 1844, is evident from God's word. (And it is just as evident to my mind that a certain class have been rejected. Compare Matt. xxv, 10 with Luke xiv, 17-24.)
In Isa. xxii, 22, we have presented to our view an open door and also a shut door. In Rev. iii, 7, we have a parallel. Let these texts of scripture be compared one with the other. According to our faith in 1844, which I believe to be correct, the church of Philadelphia, or brotherly love, was in its glory, about the tenth day of the seventh month, after we had left the nominal churches, and had become united under the influence of truth. "I know thy works, behold I have set before thee an open door, and no man can shut it." We can fix the chronology of the open and shut door here brought to view by John, no where but in 1844. We present an open door to all that have ears to hear. But those that have closed their ears to the proclamation of the last message of mercy, must answer for it in the day of accounts.
Again, in the language of holy Inspiration, as found in Rev. iii, 13, we would say, "He that hath an ear let him hear what the Spirit saith unto the churches."—For further light on this subject, I would recommend to you an article written by Bro. J. N. Andrews for the Review on the Sanctuary and 2300 days.
Much more might be said on this subject; but I have written more than I anticipated when I commenced. When I review the past my heart is full, and swells with gratitude to God for all the way he has led us.
Dear brethren and sisters, we can raise our minds to heaven and thank God for the light that shines. Let confusion trample on the heels of confusion; blessed is the name of the Lord, all is well with those who have followed down the track of prophecy, and have walked in the truth as it has continued to shine from the Word. All who give up their past experience in the Advent movement ought to expect nothing but perdition, according to the apostle Paul. Heb. x, 39.—By reviewing our past experience, we see that we have been brought down step by step, until we find ourselves in the patient waiting time, waiting for the Son of God from heaven. The Lord is soon coming. Quickly he will send his angels after his people.—Are you all ready? And your robes spotless and pure? Can you stand in the day of battle? O get ready, for Jesus will soon come. Let every stroke tell for heaven. Rise and shake yourselves from the blood of souls, that in the final winding up of all earthly scenes, you may be free. I hope to meet all in the kingdom.
Bath. N. Y. 1853.
THE HOME THE REST AND THE JOY IN HEAVEN.
By Annie R. Smith
BY ANNIE R. SMITH.
O, WANDERER o'er life's stormy main,
Who here an exile roam,
O, where is the harbor for thee to gain,
Where peace and happiness e'er remain,
O where, tell me where, is thy Home?
Where thy bark, no more by tempests driven,
Shall anchor where skies are clear—
A sweeter tone to his voice was given,
As he gently answering, said, in Heaven—
'Tis there—but never here.
O, Pilgrim through this vale of tears,
By care and woe oppressed;
Beset with anxious doubts and fears,
Where no reposing from toil appears,
O where, tell me where, is thy Rest?
Where the heart no more is sad and riven,
Or weary, with sorrow and fear—
A brighter light to his eye was given,
As he upward gazing, said, in Heaven—
'Tis there—but never here.
O, Christian in this world of woe,
Where pain and sin alloy;
Who a lonely pathway tread below,
And the scorn and frown of the wicked know,
O where, tell me where, is thy Joy?
That may not fade as the hues of even,
And nothing be left to cheer—
A kindlier glow to his brow was given,
As he sweetly smiling, said, in Heaven—
'Tis there—but never here.
O then for that better land I sigh—
That land where all is fair;
Where tears shall be wiped from every eye,
And the saints shall lay their armor by,
A crown of glory to wear.
I fain would leave these shades of even,
On this dreary, and desolate shore—
For a foretaste sweet to my soul is given,
Of the Home, the Rest, and the Joy in heaven—
When we meet to part no more.
Rochester, June 1st, 1853.
THE SABBATH AND THE LAW.
By C. Monroe
The agitation of this question, in these last moments of time, not only among Adventists, but the sects, some of them, seems to rank itself among "the signs of the times;" and the Lord in connection with the Sabbath reform, seems, if I mistake not, to be preparing a people, however unpopular and despised, for his speedy coming, and kingdom. Let neither the writer, nor the reader, disdain, if need be, to be ranked among that poor, despised people; for to be evil spoken of, is no certain sign of being in the wrong,—all manner of evil not excepted. Matt. v, 11.
The introduction of this mooted question, will, likely, expose me, as it has others, not that I would provoke or protract controversy, to be roughly handled,—in case the article is deemed worthy of notice.—Nevertheless, where duty calls, we must go, fearless of consequences;—evil report or good report! Neither sophistry nor abuse, however, will be taken for argument on any side, where candor or good sense are venerated. No good cause, much less a bad one, can be honored or advanced in this way. Long as I have lived in the world, some sixty years, has not yet been long enough, to see any one convinced, or converted by hard names, or abusive language. No man of moral worth, it seems to me, can thus stoop and defile himself. The man who has argument, or grace, has no room for "slang," or ridicule. It has been well said, "if we would catch birds or flies, we must neither pole the bushes, nor use acids." "Wisdom is profitable to direct."11
The question at issue, is, not what I believe or disbelieve, or what you believe or disbelieve; that is a matter comparatively unimportant; but, what is the truth, the truth of God? Here we have it. Here is the mighty question, in which we are both, are all, alike, deeply concerned. But how, and where shall we find it? In the Bible, of course. To find, then, the truth, in relation to the Sabbath question, just take that plain, common-sense Book, calling "no man master," as the poor Indian took the Testament on the subject of baptism, "without note or comment." The result of which was, a call to his minister, to take him away to the river, and baptize him there. "No," said the minister, "that is not the right way. Immersion was once the way of baptism; but now it is sprinkling!" "Then," said the Indian, "you have given me the wrong book."
The Sabbath question seems to rest on much the same ground, in the New Testament, as that of baptism. Neither are left in the dark. True, we find no labor there to prove, either the day or the mode of baptism. And why? None is needed. They are seen as the light; or taken for granted. The same of the Divine existence, or Satanic. When the sun shines in his meridian strength, no argument is needed to convince us of the fact. It is self-evident. So with baptism, and with the Sabbath, when seen with our own eyes, not the eyes of others.
"Who, by another's eye can read;
Or worship, by another's creed!"
This circumstance, of "the poor, untutored Indian," speaks to the point. Its language to you and me, is, "go thou and do likewise." I don't ask you never to read history; but I do ask you to be cautious, very cautious, what you read, and how you read, testing all by the word of God, and a sound Christian experience. This is safe. "Beware of men," [Matt. x, 17,] said our good Lord and Master; who well knew what men were, and what was in them. Let us obey; and beware of them, their authority, their influence, however great, or mighty in rank, or learning. They are still men, poor, feeble, fallible, short-sighted, dying men; and not to be trusted with our faith, or eternal interests. No, by no means. Here is danger.—There is even a curse pronounced on him "who trusteth in man." Jer. xvii, 5. "To the law and the testimony: if they speak not according to this word, it is because there is no light in them." Isa. viii, 20. Not to man, then, but to our own Great Master, the Lord of life and glory, we all stand or fall.—Rom. xiv, 4.
Are you unsettled, or inquiring after truth, "present truth?" It is well. Just lay aside, out of your way, the traditions and commandments of men, which have deceived, have ruined many;—teachings which have "made void, or of no effect, the commandments of God," and take the Bible, as your guide to the "promised land." Study it prayerfully, faithfully; and you will soon find the plain truth, in relation to the question at issue. This will reward your labor, and bring lasting peace and joy to your soul.
If men by this Book, mean to teach you the first for the seventh day, or no day, tell them as did the Indian his minister, "this is the wrong book, Sirs, to teach us such things. Tell them," if the Sabbath was made for man, "man needs the day, when or wherever he may be found, Jew or Gentile. Both are men. For one, I certainly feel the need of that blessed day; not only of rest from labor, but more especially as a day sacred to my eternal interests.—For more than a year, have I seen and felt an interest in that day, I never saw or felt before. Never did it appear so valuable, so needful, so sacred; all arguments of man to the contrary notwithstanding.
Hence, seeing the havoc that is made, and making, of this subject, I could no longer forbear, or keep silence; but drop my work, and take my pen, to rebuke in love this sore evil; and bear my humble testimony in favor of that blessed day. Not that my brother is accountable to me for his faith or practice; but he should not refuse help from any one, in time of need, in case he can obtain it. Some may; but I am far from thinking, all will thank me for it; more especially, if any thing is said to raise the reputation of that day; or establish some wavering mind, or minds. This I should be glad to do; and I intend ere long, the Lord willing, to "disabuse" this subject, in a more regular, systematic way, citing the Divine authority of chapter and verse; though this has been more than once, not unfaithfully done.—I would have done this before now; but to my deep regret, have been thus far, hindered. Want of time forbids me now, a regular disposal of it; and may, continue to forbid; leaving this labor of love in the hands of others, more competent to do it justice.
The Sabbath, by some, is called a "Jewish institution, a yoke of bondage," and never designed to be kept by Christians. Why not? 'It was made for man.' Mark ii, 27. Are not Christians men, as well as Jews? Its being made for man, proclaims to man his need of it. So does his condition and experience. "A yoke of bondage!" What a reflection on Him who made, and gave us the day! True, to some it may be a yoke of bondage; but to me, praise the Author and Giver, it is such a bondage, as sails to a ship, or wings to a dove, wafting me homeward to my heavenly Rest! sweet, sweet day of rest; choicest and best of all the seven! It is truly "a delight!" Isa. lviii, 13. I love on all days, and that especially, "to steal away, from every cumbering care," and spend the hour that God has blest, in humble, grateful, prayer and praise.
"I love by faith to take a view,
Of brighter scenes in heaven;
The prospect doth my strength renew,
While here by tempests driven."
Permit me, while passing, to notice the two great dispensations, the Mosaic and the Christian, or Law and Gospel; and see the affinity, the harmony between them. The first was a system of works, do and live; the second, of faith, believe and live. The first involving merit, the second mercy. When it is said, a man is justified by faith, without the works of the law, it does not follow that he is at liberty to break the law, the moral law. No: For example: Here is a moral man converted to Christ. Does he depend upon his morality for salvation? O, no. What then; must he break the commandments of God, and become immoral, to gain the high prize? No Sir.—He may be moral, without being pious; but he cannot be pious without being moral. This is plain.—"By the fruit, the tree is known," good or bad. No mistake.
The principles of the first dispensation, are not annihilated. However, Paul speaks of a change in the law, and the priesthood; [Heb. vii, 12;] but not a word of its repeal or extinction, to give place to the gospel, No; by faith he establishes the law, pronouncing it "holy, just and good." Rom. iii, 31; vii, 12. If the law of commandments, or moral law was dead, or abolished indiscriminately, with the ritual law, why such a constant, confident appeal to them, by the writers of the New Testament, as though, yet alive; and urged with such earnestness and power upon men, under the gospel dispensation?
True, there was a "passing away" of the ministration, even of the moral law; but not of its principles. The ceremonial law, was, of course, nailed to the cross, and done away. Col. ii, 14. Moral principles and duties, right and wrong, good and evil, truth and error remain the same, varied only by circumstances.—What sort of a gospel would that be, that would nullify, or conflict with those moral principles, and duties; and shove them off the hearts and lives of men? Such a gospel might be good tidings to the wicked class; but would make "the hearts of the righteous sad." "I come not" says Jesus "to destroy the law, or the prophets; but to fulfill." This, of course, is the moral law; for the ceremonial, we have just seen "nailed to the cross," and done away.
Let us not cavil about the just division of the law, as a whole; nor confound things that are distinct,—the ceremonial, with the moral law; the Creation, or weekly Sabbath with festival sabbaths, new moons, and such like things, that have nothing to do with Jehovah's great Rest-day. Nothing is gained by such indiscrimination, such disorder. Let us call things by their right names, and put them in their own proper place, or places. This would prevent confusion, and save much labor.
Again: Christ came not to make us poor, but rich and free; but could he do this, by taking from our neck the yoke of moral obligation, his own well made yoke? No: our riches, our freedom, our felicity, are identified with our obedience;—are found alone in wearing that sweet yoke. Where would be our "true riches;" on embracing the gospel, to let slip out of our hands the law of moral obligation to God and man? Gone! What is said of the libertine, the robber, the murderer, the profane swearer and all such like characters? "Poor, miserable creatures!" The best that can be said of them.
For our own good, then, and the good of community, let us be careful how we talk about the abolishment of law, and moral obligation. Let us not hold them in low esteem. Let us be careful not to relax the just, the rigid claims of law or gospel. Let them maintain their rank, their sovereignty; and sway wide their mighty sceptre; wide as the world. For if the world is so bad with law and gospel too, what would it be without either, or both? You may soon find your answer in the battle of the great day of God Almighty," when the "winds shall be loosed," and all restraint taken off the tribes of earth!! Jer. xxv; Rev. xvi, 14.
Again: As to the two laws, moral, and ceremonial, they seem to occupy a position, in our ranks, not very dissimilar to that of the two children, recorded in the first book of Kings. One was dead, and the other alive. Both mothers agreed in disowning the dead, and claiming the living; but the sword of the King soon tested them both. Both parties, and all parties, agree, in disowning, or rejecting the ceremonial law, as "dead," and "nailed to the cross;" but all are not so well agreed as to the moral law; or law of commandments. [A blemish in the figure here, destroys not its general features. They remain true to our purpose.] The mother of the living child, trembled for its fate! She could not endure the sword, that would divide its tender, precious body! Some go for dividing the child of the moral law; others say, not so; let it live, in all its parts, and not die. Here let the sword of truth and justice, test the parties at issue.
A man bereft of a limb, is proportionably weak, and powerless. So is that code of laws, where one of its main pillars is gone. The remainder are less cogent. The Decalogue, is a golden chain. Break the fourth, or tenth; you break the chain alike. And he who does this, is, according to James, "guilty of all." James ii, 10.
Let the dead be buried out of our sight; but away with the carnal, cruel sword that would slay the living; and people the grave with tenants not its own. Let God be God still, of the living, not of the dead. As to the living or moral law; some esteeming its claims too rigid and severe, suffer it to die, as above; and water its grave with no tears of regret! Others, again, rejoice in its entire healthful existence; its just claims to immortality, universal love and obedience.
Again: As to the dismemberment of the Decalogue, or receiving a part, and rejecting a part: It is a trite, but approved maxim among men: Love me, love mine. In other words: If we love one member of the family in special, we shall love them all in common. And why? Because this is the nature and tendency of true love, as the reader must concede. Now then, turn your eye to the sweet family of the commandments, having one common Father, great and good. Do you love any one of them in special?—"O yes." Very well, Why not then love them all in common; or alike, if you please? Do we love God the Father? Then shall we love his children, his word, his works, his commandments. 1 John v, 1-3.
Is there not something suspicious in that man's pretended love, to one member of a family, where the tokens of love, or kindness to the least are sadly wanting? Let us beware how we trifle in these matters. If the above is good philosophy when carried into the walks of human life, why then, drop it, when we enter into the more sacred walks, of that which, is to come? "Then shall I not be ashamed, when I have respect unto all thy commandments." Ps. cxix, 6. Why not then, let the commandments remain, as given us by the Father of all, a harmonious, unbroken family; doing nothing by partiality; neither adding nor diminishing.12
Again: A man may keep the letter of the law, and be no Christian; but he cannot be a Christian, as we think, without keeping the law; that is, the commandments of God; for this is the plain duty of man; and a condition of his entering into life. Eccl. xii, 13; Matt. xix, 17. Again: What sort of a Christian is that, who, in his ostensible zeal for the gospel, tramples under foot the law, which the Apostle pronounces "holy, just and good?" As "faith without works is dead," so works without faith, are dead also. All works are dead, that assume to be meritorious; or present claims for salvation, or eternal life.—This is the gift of God through Christ, free and unmerited. But if obtained by the deeds of the law, then, sure enough, Christ is dead in vain. Gal. ii, 21.
The grand difficulty about the law of commandments,—not to the exclusion of the ceremonial, even—against which the Apostle labors so hard to warn his brethren, lies, not in keeping them; but keeping them with selfish motives; or with a view of justification, or salvation by way of works, or merit. If we can merit salvation by the deeds of the law, or any other deeds, then we take the crown from the head of Jesus, our Great High Priest the King of Glory, and place it on our own guilty head! If so, alas! alas! for that Great and Good Being: He has died in vain; and we can hardly thank him for his labors of love, sufferings, and death! But no; glory to God in the highest! JESUS SHALL WEAR THE CROWN.—Hallelujah! He is worthy. Worthy, worthy, is the Lamb. I place it there with both my hands; and all my soul; and with streaming eyes and melting heart, throw my unworthy self down at his feet, and like one of old, wash them with my flowing tears! In this way, and this alone, do I expect a crown hereafter among the unnumbered throng; and with them swell, loud the song of Jubilee and of love, while God lives; and ages roll! Amen.
Once more: "Christ is become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Gal. v, 4. Though the law is, not was, our school-master, to bring us to Christ, Christ must have the sole honor of saving us, or we are not saved. Nevertheless, a man never so well keeps the law of commandments, as after he has embraced the gospel. A man is never so moral before, as after his conversion; from the fact, that the greater and better, controls or perfects, the lesser, and inferior. So the law is perfected not abolished by the gospel. So of his morals, they are no longer gross, or selfish. They are improved, not abandoned, perfected, not abolished. They are purer, as they must be; and of a finer, sweeter cast.
He feels a conscientiousness, a responsibility, unfelt before; and yet, depends less upon morality, his "good deeds," than before. Nay, more, he renounces all possible merit of his own; and depends on Christ alone for salvation. Thus he comes out into clear light; and stands upon a rock, the Rock of Ages firm as the pillars of Heaven. His views are clear, his love, his faith is strong. He wants no meritorious help from the deeds of the law, either moral or ceremonial. They are void, and powerless. He has given all for Christ, and Christ is all to him.—Free, free grace, will furnish him a rich, and sweet a precious song of gratitude and love, to him that sitteth upon the throne, and to the Lamb, for ever and ever. Amen and Amen.