Fragments

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The Epistle of Jude intimates the denial of the holiness of grace; Galatians the denial of the sufficiency of faith.
In the details of life, the troubles may be between us and God, or God between us and the troubles. In the one case, we break down like Job; in the other, we endure afflictions according to the power of God.
The question of old was, Where is thy God? Now it is the question, Is the Holy Ghost really among you?
The Church came down plump when once the Apostles were gone. Witness the nonsense of the fathers. God permitted a marked line of distinction between the treasuries of wisdom and knowledge, and all man's thoughts about them.
The great question for which Israel was the witness upon earth, was the unity of God; but the Church is let into all the relationships of the Trinity. It would have been quite impossible for a Jew to understand " the Father loveth the Son." It is because the Holy Ghost, as a divine Person, was personally in the Church, that there could be fellowship with the Father and the Son.
"The Change Of The Heavens And Of The Earth Which Now Are."
The following remarks are intended as a reply to the questions put under the above title at page 350 of the fourth volume of "The Present Testimony"; and my object in communicating them is not merely to respond to the call of a brother, as the Lord may enable me, but also in the hope that the important and interesting subject thus opened by him may receive additions from that which the Lord has taught to others of His children, if so be that He in His grace may lead them to minister to their brethren of that which they have received of Him.
The principal query of the writer of the above-named article seems to be, " Is the change of the heavens not synchronous with that of the earth; or is the new Jerusalem let down into the present heavenlies-Satan and his powers being chased first out of them, and then out of the earth?" My answer would be in the affirmative to both parts of this question; but, as a mere answer would be of little value, unless established by appeal to the word of God, I desire, in dependance on the Holy Spirit's teaching, to give a reason for that which I may advance. In thus presenting the grounds of my own views in reference to this subject, I propose to consider somewhat in detail Rev. xxi. 1, to xxii. 5, and observe, that though I have confidence that the Lord has taught me, I would nevertheless walk humbly before Him, and wait upon Him for grace, that, if mistaken on any point, I may judge aright the statements of those whom he may make use of to correct my wanderings and lead me into His truth. Well has your correspondent said, " It is better to be an enquirer, than hastily or wrongly to decide, without the full support of the word of the Lord."
Commencing with Rev. 21:99And 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, I will show thee the bride, the Lamb's wife. (Revelation 21:9), to 22:5, the description of the HOLY JERUSALEM, as being first in order of fulfillment, we have, in verses 24 to 27 (chap. 21), a glimpse, as it were, of the earth when it will stand in connection with this holy city: " The nations of them which are saved shall walk in the light of it;, and the kings of the earth do bring their glory and honor into it; and the gates of it shall not be shut at all by day, for there shall be no night there; and they shall bring the glory and honor of the nations into it; and there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb's book of life."
Having thus glanced at the condition of the earth, let us consider the Holy Jerusalem. After the statement, " having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal" (21:11), the first thing described is THE "WALL." "And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are of the twelve tribes of the children of Israel" (ver. 12); "and the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb" (v. 14). Further particulars are given as to the position of the gates, and of the street, by which I understand the interior of the city. "The street of the city was of pure gold, as it were transparent glass" (ver. 21), whilst the "Lord God Almighty and the Lamb are declared to be the Temple of it" (ver. 22). Of the glorious things here spoken of this City of God, I can say but little, feeling my own ignorance; but on the face of this description is stamped stability,-purity,—preciousness. In the wall, and the gates of it, I see the antitype of the Aaronic priesthood, connected as it was, dispensationally, with the ministry of angels (see Heb. 2; Acts 7:5353Who have received the law by the disposition of angels, and have not kept it. (Acts 7:53)). The Aaronic priesthood, for the time when it was exercised, constituted the way to God; and the ministry of angels in connection with it, the medium both of blessing and judgment, as proceeding from God to man. The wall set forth in vision that which in the millennial period of the earth's history will take the place of the latter; whilst the gates set forth that which will take the place of the former. The wall of a city excludes evil, that is, evil from without (earthly cities have evil within; but in the Holy Jerusalem there will be none*). The gates of a city also exclude evil; but, in addition, admit that which has " right to enter;"-the office of the sons of Aaron, in their dispensation, like the gates of a city, met both these requirements, they stood between the worshipper and God; they were to preserve the sanctity of the tabernacle and of the holy things-the "patterns of the things in the heavens," by excluding all that was unfit to approach-all that was unclean: it was by them that the offerings of the worshippers were offered, and except through them there was no approach to God; thus, as regarded the patterns of the things in the heavens, they were the gates. In the announcement that the city " had twelve gates, and at the gates twelve angels, and names written thereon which are the names of the twelve tribes of the children of Israel" (ver. 12), I see the future position of the nation of Israel (the twelve tribes) when they shall become a kingdom of priests during the Lord's millennial reign (Deut. 19:66Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. (Deuteronomy 19:6); Isa. 61.6); and in that of verse 14, " The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb," the result of the labors of the twelve apostles, or a portion of it, manifested in the millennial state. It should be borne in mind, that the mission of the twelve apostles was strictly to Israel, though afterward extended, by special revelation, to the gentiles (Acts 10); and that, shortly after it was so extended, it gave place to that dispensation which was committed to the apostle Paul; and that committed to the twelve being thus interrupted, still remains so, and will not be resumed until the present work of the Lord is completed; and when this is accomplished, the Lord's dealings in grace with Israel nationally will again proceed.. It follows, that, at the commencement of the millennium, the fruits of the dispensation committed to the twelve apostles, to say the least, may, and I believe will, consist of two classes, i.e., those who shall have passed through death and have become partakers of resurrection, and those who, having " endured to the end" of the great tribulation, shall be saved, and become partakers of earthly blessing. To the minds of some, it may appear inconsistent to suppose that the nation of Israel, in blessing on the earth, will be the gates; and the fruits of the dispensation of the twelve apostles in resurrection glory, and blessing, will form the wall of the city, or a part of it: to me, however, it does not appear so, inasmuch as I conceive that office is that which is more especially pointed at here-the ministry of each when happily the heavens and the earth shall be thus connected together. But this may appear more clear presently.
(* The existence of evil upon the earth during the millennium is a point upon which few Christians seem to be well instructed. I believe it is generally admitted, that it will exist outside the holy city, but will of course be effectually excluded from it. Probably Rev. 22:1515For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:15) may throw some light upon it. If that verse is to be understood as descriptive of the state of the earth after the descent of the city seen in chap. 21:10, the question is at an end. Compare chap. 21:24, 25 as to this. If ver. 15 relates to that period, i.e. the millennial period, then it presents a contrast to chap. 21:4, which shows, that after the creation of the new heavens and new earth, evil workers will have their portion in " the lake which burneth with fire and brimstone.")
In the passage under consideration, there seems to be maintained a marked distinction between the city and the wall. Compare ver. 10 with ver. 12, and see ver. 15, etc. A disregard of this distinction has led some to think that the city, the "bride" (Rev. 21), has an Israelitish character -in fact, to doubt whether it is the Church in glory. A more scrupulous regard to the letter of the word would show that it is the wall alone, and not the city, which has this Israelitish character; and the undoubted future position of the nation of Israel, as a kingdom of priests, seems to confirm this view of the matter. This difference between the city and the wall will be found worthy of prayerful attention.
But to return. It has already been said that it is one property of the wall of a city to exclude evil; and that this was effected of old by the ministry of angels: " The angel of the Lord encampeth about them that fear Him, and delivereth them" (Psa. 34:77The angel of the Lord encampeth round about them that fear him, and delivereth them. (Psalm 34:7)). "God sent an angel unto Jerusalem to destroy it" (1 Chron. 21:1515And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the Lord beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the Lord stood by the threshingfloor of Ornan the Jebusite. (1 Chronicles 21:15)). (Read the remaining context.) "Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word" (Psa. 103:2020Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. (Psalm 103:20); see also Acts 7:5353Who have received the law by the disposition of angels, and have not kept it. (Acts 7:53), compared with Heb. 2:22For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2)). Other scriptures might be added; but these are sufficient to show the character of the ministry of angels as connected with the Mosaic dispensation; and probably also in a somewhat similar way with the present. But from Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5), we learn, that, "unto the angels hath he not put in subjection the world to come." This marks a difference between the past and the future dispensations; and the passage goes on to teach, that the "world to come" is to be in subjection to man,—i.e., to the second Adam, the Lord Jesus Christ; and other scriptures reveal, that a portion of the redeemed will be associated with him in this reign. This indeed seems involved in the second of Hebrews; but elsewhere it is clear (Zech. 14:55And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. (Zechariah 14:5); Jude 1515To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. (Jude 15),16 Rev. 2:26,2726And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:26‑27)). It does not appear necessary to prove this to those most likely to read this paper. It may be said that the wall of a city does but exclude the evil, that is, the evil without; but much more was of old effected by the ministry of angels during the old dispensation, and will also be by the redeemed associated with the Lord in his reign; this is true; but in the wall we see only a portion of the redeemed in action, and this their office. Others will be spoken of in the course of the subject.
From the city of Rev. 21:10, etc., let us now turn to the city of Isa. 60,-" The city of the LORD, the Zion of the Holy One of Israel" (ver. 14). This chapter describes the future blessed position of the nation of Israel in the earth. It there appears as a city (and a city doubtless Israel will have, and a temple too: to bear this in mind may assist us). Comparing this city with the holy Jerusalem of Rev. 21:10, etc., it appears to correspond with the wall and gates only of the latter,-we seem to be led no farther; if so, then Israel is, in the one scripture, figured, so to speak, as a city; and in the other, which more fully develops the purpose of God, as a wall. From the one the Israelite in old time might have learned the future blessed position of his nation in the earth; and from the other we may learn that the nation of Israel, thus blessed, will form but a part of that wonderful redemption and medium of blessing between God and the earth which God himself will establish. The following portions arc striking as compared with Rev. 21 " Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee; and the sons of strangers shall build up thy walls," etc.; vers. 9, 10,-" Thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their kings may be brought"; ver. 11,-" I will make the place of my feet glorious," etc.; read ver. 13 to 21; comp. Isa. 66:11Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? (Isaiah 66:1), with the latter part of chap. lx. ver. 13. Let it be observed of this city, that it is described as receiving, not communicating, it will be the way of approach to God for the nations, and not the medium of communicating blessing to the nations. That the means of communicating blessing will also be through another portion of the redeemed, I trust we shall learn in considering,-
The CITY-the Bride-the Lamb's wife. " That great city, the Holy Jerusalem, descending out of heaven from God, having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal" (Rev. 21:10,1110And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:10‑11)). " And the city lieth foursquare; the length is as large as the breadth; and he measured the city with a reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal" (ver. 16). "And the street of the city was pure gold, as it were transparent glass" (ver. 21). The description is continued to the end of ver. 5 of chapter 22. Much of this description is rather of the circumstances of the city than, of the city itself: circumstances of blessing even beyond conception; as it is written, " eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God" (1 Cor. 2:9,109But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 2:9‑10)). Still " we see through a glass darkly." Whether Jerusalem, blessed in the earth, be the wall of this city or not, it will have its temple; but the beloved apostle " saw no temple" in the holy Jerusalem-for " the Lord God Almighty and the Lamb are the temple of it; and the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof; and the nations of them that are saved shall walk in the light of it; and the kings of the earth do bring their glory- and honor into it; and the gates of it shall not be shut at all by day; for there shall be no night there; and they shall bring the glory and honor of the nations into it"(ver. 22-26). The approach of the worshipping nations will be through the priesthood of Israel; hence the gates are again mentioned as the way of approach, and evil will be utterly excluded (ver. 27). In that which follows, we see displayed that which we failed to find in the wall or gates, namely, a stream of blessing flowing from God to man-" A pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits,....and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign forever and ever" (22:1-5). And we learn that the servants of God here mentioned, shall " see his face, and shall reign forever and ever." We shall, I think, not hesitate to conclude that they are the most favored portion of the redeemed; that blessed company redeemed " out of every kindred, and tongue, and people, and nation," mentioned in chap. v.; and comprising the four living ones, and four and twenty elders (chap. 5:8-10). This, connected with what we are taught by various scriptures, shows that they will thus be connected with the earth, and I believe, will in some way be the means of communicating blessing to it: thus, the promise in Psa. 110 will be fulfilled; " The LORD hath sworn, and will not repent; Thou art a priest forever after the order of Melchizedek." Such will be our blessed Lord; and the Church will be united with him in the blessing.
A few words here on the Melchizedek priesthood may not be out of place; the character of the Aaronic priesthood has already been spoken of as constituting a way to God, but the Melchizedek, or everlasting priesthood, has a much more extended character; it not only receives from man, but communicates to him, and even judgment inflicted is placed in close connection with it.-Observe its character; " And Melchizedek king of Salem brought forth bread and wine; and he was the priest of the Most High God; and he blessed him, and said, Blessed be Abram of the Most High God, possesssor of heaven and earth; and blessed be the most High God, which hath delivered thine enemies into thine hand; and he gave him tithes of all" (Gen. 14:18-2018And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14:18‑20)). The truth contained in this short scripture is unfolded to us in the epistle to the Heb. 5:10,11; 7:110Called of God an high priest after the order of Melchisedec. 11Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. (Hebrews 5:10‑11)
1For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; (Hebrews 7:1)
, etc. The Melchizedek priesthood, is perfect and unchangeable, comprehending all that the will of God has ordained to stand between Himself and the earth. That judgment forms part of the exercise of the Melchizedek priesthood, or is at least closely connected with it, may be gathered, in addition to the scriptures which directly speak of it, from the analysis given of the words " Melchizedek king of Salem. "First being by interpretation King of Righteousness, and after that also King of Salem, which is King of Peace" (Heb. 7:22To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; (Hebrews 7:2)). As to the union of a portion of the redeemed with the Lord in his peaceful reign, scripture need hardly be referred to to prove it; but it should also be remembered that they will act with Him in His righteous reign (Rev. 2:2626And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: (Revelation 2:26) to 29, etc.) That God formerly used the ministry of angels to work out His own purposes (usually designated Providence) toward man and probably still does so, has already been said, and I believe that the Cherubim (Ezek. 1) are generally understood to set forth that ministry; with this I agree, and believe also that in the book of Revelations, in the vision of the four living creatures, John saw a portion of the redeemed exercising similar ministry. This vision I understand will not be fulfilled until after the resurrection spoken of in 1 Thess. 4:16,1716For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:16‑17), has taken place, which being after the Lord has left His Father's throne his enemies will be made His footstool; and whatever may then be the actings of His grace, or to whatsoever extent they may reach, it will nevertheless be the day of His wrath (Psa. 110:5;1025The Lord at thy right hand shall strike through kings in the day of his wrath. (Psalm 110:5)) When these things shall come to pass the world will no longer be in subjection to angels but to man-to Jesus Christ-to the second Adam, and in concert with Him the four living ones are presented in the book of Revelations as acting, and we no longer read of the cherubim as in. Ezek. 1 These things will commence the period of judgment which must precede the millennial reign. " Melchizedek Melchi-Salem " comprehends both; first being by interpretation King of Righteousness, and after that also King of Salem, which is King of Peace.
As to the NEW HEAVENS AND NEW EARTH, and the time of the change taking place, I agree with that which our brother has expressed, in respect to Rev. 20:1111And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. (Revelation 20:11), etc., being after the close of the millennium, and that chap. 21:1-5, is descriptive of the blessing which will succeed the judgment of the great white throne; that is, it is descriptive of the new heavens and the new earth-the post-millennial state. The expression " no more sea," I have been accustomed to regard as literal: I do not feel that we can consistently do otherwise, at least, if we receive the words " heaven" and. " earth" in the same verse in a literal sense; and 2 Peter 3:7-137But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12Looking for and hasting 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? 13Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. (2 Peter 3:7‑13), shows that we ought so to receive them. It is true that in chap. 17:15, " the waters " that the apostle saw are explained to be " peoples, and multitudes, and nations, and tongues"; but, in addition to waters not necessarily being the sea, I do, not see how that explanation can be made to apply here, especially as in Isa. 60:66The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord. (Isaiah 60:6), the word is used in a happy sense of those to whom it is applied" The abundance of the sea shall be converted unto thee," and if figurative of the Gentiles in Rev. 21, would leave no sea to be converted.
I would now consider the first part of our brother's query-" Is the change of the heavens not synchronous with that of the earth?" the remaining part of it having been already met. His thought seems to be, that during the millennium the holy city, having descended out of heaven from God, will remain in the present heavenlies (this may be so; but if what has been advanced be correct; a portion of it, if we include the wall and gates, and he appears not to have excepted them, will be upon the earth). I would again refer him to 2 Peter 3 " The heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men" (ver. 7). " The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (ver. 10). " Looking for and hasting 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" (ver. 12). These scriptures seem to me decisive on the point, and to leave no room to doubt that the change of both will be at the same time. Probably a part of our brother's difficulty may consist in the question-" If the holy Jerusalem descends into the heavens that are, before the change referred to, how can, they afterward be burned up?" It may be as well to meet this, whether we have sufficient light to solve it or not. My own feeling is, that it may be removed to safety, or otherwise preserved by the power of God. Now without pretending to decide, the former seems probable, inasmuch as the apostle appears to have witnessed two descents, namely, that in Rev. 21:22And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2), and that in ver. 10, and the latter the first to be fulfilled. The same difficulty arises as to the inhabitants of the earth; but in this case we have not any revelation that I know of; though we know that God will preserve His own redeemed, and there we may well leave it, not seeking to be wise above that which is written, but using diligence to become acquainted with all that is revealed:
In comparing the two visions, which we may call that of the new Jerusalem (ver. 2), and that of the holy Jerusalem (ver. 10), the differences between them should be noticed; such, for instance, as the following: " prepared as a bride adorned for her husband," " the bride, the Lamb's wife"; and our brother has remarked of the latter that it is a walled city, but this is not said of the former. I merely suggest this for the consideration of others.
Ver. 3 and 4 seem to indicate that there will be an everlasting distinction between the heavens and the earth; and that, even when the whole work of redemption is accomplished, when our blessed Redeemer " shall see of the travail of his soul and shall be satisfied," there will still be the heavenly and earthly portions of the redeemed family, making one glorious creation, in which God's " dear Son" will have the pre-eminence: " For by Him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers, all things were created by Him and for Him" (Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)).
In conclusion, if anything need be said upon the importance of this subject, I would add, that I believe it is of vast importance, not only in point of knowledge,-as such it ought to have a practical effect on our souls,-but being " written for our learning," it is our duty to study it with prayer for the Holy Spirit's teaching. Nor is this all; for how often do we find that it is in man's ignorance of such scriptures as these that error has established its strongholds, by giving forth a pretended explanation, and finds its security from contradiction in the fact, that there are few or none able to resist the evil by an appeal to the truth. I desire, however, to guard my brethren against the thought that what I have said is dogmatically asserted; but as an enquirer in the prophetic field, I have endeavored to state the convictions and thoughts of my own mind, and to those who may read I would say, " Prove all things, hold fast that which is good."
E. B.
[The Editor does not put his sanction on the above paper, by inserting it in " THE PRESENT TESTIMONY." There are many points in it which, as matters of interpretation, are more than questionable; but as nothing on the face of it affects fundamental truth, and as it is presented in avowed subjection to Scripture, it is left to the judgment of the reader.-Ed.]