Earlier text: Systematic BenevolenceSeventh-day Adventists.
By Editor
According to announcement in last Review we proceeded to examine Eld. Himes' reply to the questions addressed to him in Review No. 12, last volume. As the reader will remember, the questions were called out by the announcement of Eld. H. in the Voice of the West that he is now giving the first angel's message of Rev. xiv. If he is now giving the first angel's message, we were curious to know in what he would make the fulfillment of the other messages to consist; for we remember that there is a second and a third message, to intervene between the first message and the coming of the Son of man, which coming Eld. H. places in 1868. In the article referred to in No. 12, occurs this passage: "There is but a short time, a little more than three years at most, according to his theory, remaining for the accomplishment of these messages. What then will fulfill the message, Babylon is fallen? and what the other message, If any man worship the beast and his image, and receive his mark, &c.?" These points he has passed over, and confines himself to the secondary questions, "What constitutes Babylon? What is meant by its fall? What is the object of the message? What is the beast mentioned in the third message? What is his image, what is his mark, and? What is meant by the commandments of God and the faith of Jesus?" In relation to these points we said, "S. D. Adventists have for some time fancied that they were able to give a reason of the hope, or belief that is in them." To which Eld. H. replies, "But on what authority do they base the reason of their belief? Certainly not upon the Bible alone, but upon the visions of Mrs. White. Dare he [the editor of the Review] deviate from her visions on this subject? Would it not cost him his place in the editorial chair? He knows it would. Then what follows, when he says, 'If there is a better, we are not the ones who wish to be ignorant of it.' But suppose we show you a better, or the true view, what would you be benefited so long as you are pledged to abide by the visions that give a different one?" And this testimony is from the man who thinks it an awful thing to have motives impeached, or, at least, to have his impeached! Dare he deviate from the visions? he inquires, and then asserts that we know it would cost us our place in the editorial chair! And thus for the sake of retaining this position, we are represented as maintaining a servile abjection to the visions, and elevating them above the word of God, which, one would judge from the representations of our opponents, they contradict at every turn. It would probably amount to nothing with him were we to deny that we are the arrant hypocrite here set forth. We will only state again, however, that we profess to hold the word of God supreme, and to be ready to discuss whatever that condemns; and we have repeatedly called, and still call, upon our opponents to show any discrepancy between the visions and that word, and they have not done it. But to the question: 1. What is Babylon? To answer this objection he quotes Rev. xvii, 3-6, where the papal church is spoken of as "Babylon the Great, the Mother of Harlots and abominations of the earth." "This," says he, "is the papal church, and is here called Babylon." He then goes on arguing upon the assumption that that church alone constitutes Babylon. But we inquire, Is that the case? The text speaks of the papal church as the "mother" of harlots. If she is a mother, she must have daughters; and these daughters must belong to the family; showing us that something more than merely the papal church is included in the term, Babylon. So far does he come short of the truth in his first effort. 2. What is its fall? "Of this," he says, "we must judge from the facts of its rise. This took place in A. D. 583." Eld. H. places the commencement of the 1260 years of papal supremacy in A. D. 583, and ends them in 1798, where he contends civil power was taken away from the pope, and this latter event, he argues, was the fall of Babylon. These dates for the commencement and end of papal supremacy, it is not the province of this article to discuss. We will only state in passing, that the original dates 538, and 1798, can be easily vindicated against this new view. The question for consideration now is, Is the end of papal supremacy, place it where we will, the fall of Babylon, as Eld. H. contends? We say it is not. To learn what the fall is, other scriptures must be taken in connection with Rev. xiv, 8. Thus chap. xviii, 2, speaks not only of the fall, but gives us some of the results, by which we can judge of the nature of that fall. It says, "Babylon the great is fallen, is fallen, and is become the hold of every foul spirit and a cage of every unclean and hateful bird." This is the result of that fall; and it shows us that the fall is a moral one. It affects character, not temporal dominion. Now attempt to apply this to the close of papal supremacy. Did the papal church, as the result of that event, become the hold of foul spirits, and a cage of unclean and hateful birds? Did that event affect its character? Was it a pure church before that, but as a consequence has since become corrupt? Absurd. And what event does Eld. H. point to, as the fulfillment, at that time, of the message, "Babylon is fallen, is fallen?" Answer. Walter Scott, in writing a history of the event sometime afterward, exclaims, "A Puritan might have said of the power seated on the seven hills, 'Babylon is fallen, it is fallen, that great city.'" Oh! a Puritan might have said so. But did any Puritan ever say any? Not that we know of. And so this thing that might have been done, but never was done, is symbolized in prophecy by an angel flying through Heaven? To adapt itself to the facts which Eld. H. presents, the prophecy should have read like this: And a second angel might have followed, saying, Babylon is fallen, is fallen; but for some reason never did! Again, after the fall, God's people are called out of Babylon. Verse 4. "And I heard another voice from Heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Here the fact is again stated, that as a consequence of her fall, Babylon becomes exceedingly sinful, and God's people are called out so as not to become partakers of her sins. Then this great degree of wickedness did not exist previous to her fall, else the people of God would have been called out, before that event. But here is another fact of vital significance, and that is, that the people of God as a whole, as a body, are in Babylon at the time of her fall, and are called out subsequent to that event. With this fact in view, we inquire, Were the people of God as a body in the church of Rome in 1793, where Eld. H. places the fall? Have they since been called out, so as not to receive of her plagues? Absurd again. So the papal church does not alone constitute Babylon, and the loss of papal supremacy is not the fall of Babylon. Eld. H. succeeds no better on his second question, than he did on his first. In contrast with this, look a moment at the harmony of what we regard as the truth on this subject. 1. That the papal church is only that portion of Babylon represented by the mother. 2. That there are harlot daughters, which are all included under the term Babylon. 3. That these daughters are the various degenerate Protestant sects, which are bound by human creeds, and, cherishing many of the heresies of the papacy, are following in its footsteps. 4. That the Scriptures seem to speak of Babylon under the two divisions of mother and daughters, Rev. xvii, dealing specially with the mother, or Papal Babylon, and chap. xviii, with the daughters, or Protestant Babylon. This conclusion is necessary, from the fact that the testimony taken together, must embrace them both; and there are statements in chap. xvii, which cannot apply to Protestantism, and others in chap. xviii, which cannot apply to the Papacy. 5. That scattered through these various Protestant sects, the people of God were to be found almost exclusively, prior to the proclamation of the Advent doctrine, or first angel's message from 1840 to 1844. 6. That in consequence of their rejecting the doctrine of the Advent, these churches met with a change, grieved God's Spirit by shutting their eyes to the truth, and suffered a moral fall. From that time on, their destitution of the Spirit of God has been the burden of hundreds of lamentations through their public journals; and they are now fast tending to the condition described in Rev. xviii, 2. 7. That there are multitudes of Christians still in these churches, who are yet to be called out in accordance with Rev. xviii, 4. A comparison of our views on this point, we now leave with the reader, referring for a full exposition of the subject, to the pamphlet entitled the Three Messages of Rev. xiv. 3. "What is the object of that message?" We asked this question in reference to the second message; but Eld. H. seems to understand it of the first; for he says in reply: "It was to proclaim in every nation, and kindred, and tongue, and people, that the hour of his judgment had come on the papal power, as predicted in Dan. vii, 26." The first angel's message, then, according to this, has reference to the fall of the papacy, and is designed to give the world a knowledge of that event. But Eld. H. says, that he is giving the first message. Is this the burden of his work? Is it the object of the publication of the Voice of the West, to make known that the hour of God's judgment has come on the papacy? Certainly not. His theory and practice on these points, do not seem to agree. The connection between Dan. vii, 26, and Rev. xiv, 7, remains to be shown. We contend that there is nothing in the first message which would in any wise connect it with the papacy. That message contains the proclamation of the everlasting gospel, which was to go to every nation. It has a deeper significance, and a broader application, than to herald the downfall of the papacy. We believe it was given to announce the commencement of the judgment work in the sanctuary in Heaven, at the close of the 2300 days in 1844. 4. What is the beast mentioned in the third message? On this we are both agreed that it is the beast of Rev. xiii, 4, the papacy. 5. What is the image? This question Eld. H. answers as follows: "It must be something like itself, or the similitude, a likeness. It is the imitative assumption of temporal power, by the Pope, in the middle ages which the imperial hand of the Roman Empire had so long enjoyed. And by this assumption in the middle and latter ages of the papacy, its armies exercised such control over the kingdoms he wished to subdue, that as many as would not submit or worship, were conquered or killed. Rev. xiii, 15." To this we reply, that the image of a thing is not the thing itself. The image of the papacy is not, and cannot be the papacy itself in any of its forms, as the above answer assumes. Again, what beast makes the image? Ans. The two-horned beast of Rev. xiii, 11. And this two-horned beast is not the papal beast; for it is a beast that exists cotemporary with the papacy, and does great wonders before him, or in his sight. Here, Eld. H. has fallen into the confusion of having the papacy make the image to itself! and the image when made is itself!! But further, this image was formed, according to his reasoning, in the middle ages. But the third message, which is a warning against the worship of the beast and his image, must have gone forth prior to the formation of the image, or we should have men exposed, for a time, to a fearful sin, with no warning against it, which is not the order in which God accomplishes his work. Now look at it. Here we have the third message going forth in the middle ages, the second in 1798, and Eld. H. is now giving the first in 1864!! In the name of reason, is this the way prophecy backs up, and turns things topsy-turvy? Besides this, no work can be pointed to in centuries past, which would at all answer to the second or third messages. But perhaps it will be said that the messages commenced together and run parallel with each other. This assumption cannot be maintained; for if the inspired language is meaningless, it means that one follows the other. To follow, means to come after, at a later period of time; and although the first message is merged into the second, and the first and second into the third, still the first must commence its work before the second, and the second before the third. To interpret otherwise, is to violate the sacred record. And hence we say again, if Eld. H. is now giving the first message, as he claims, then a second and a third is to5 follow; and these must both come in between this and 1868, where he places the coming of the Lord. It is of no use for him, when pressed upon the point, to try to get over it by flying back eight or nine hundred years into the past. Let him show what is to fulfill these messages between the present time and the coming of the Lord. 6. What is his mark? To this we have the following reply: “It is an adherence to the papal power, and the constant marking themselves, in the right hand and forehead, by the holy water, as they enter the church, and on other occasions.” The mark of the beast is evidently a sign or symbol of its power and authority. Has the Catholic church ever claimed the sign of the cross made with holy water, as a sign of its power? What has it claimed as such sign? Ans. The changing of the Sabbath into Sunday. But the worship of the beast and the mark of the beast, evidently go together. It will then help us to determine whether the sign of the cross constitutes the mark, by considering how extensive this is. In Rev. xiii, 8, we read, “And all that dwell upon the earth shall worship him whose names are not written in the book of life.” Then the time will come when beast-worship will be so universal that all except true Christians will be engaged in it; and the converse of this is true that at that time all who are not involved in beast-worship are true Christians, and have their names in the book of life. But does Eld. H. believe the time will ever come when all except true Christians will be making the sign of the cross? Infidels, the wicked and the whole unbelieving world do not worship the beast in that sense; and shall we thence conclude that their names are in the book of life? This will not answer. How much more natural to consider the mark of the beast some institution which he assumes as the badge of his power, and which is erected in opposition to the commandments of God with which it stands in contrast. What else can this be but Sunday-keeping which the beast sets forth as a sign of its power, and which it claims to have instituted in place of the true Sabbath of the Lord? 7. What is meant by the commandments of God and the faith of Jesus? To this we have the general and indefinite reply that it refers to the saints who have lived under papal oppression, and resisted the corruptions of that church, thus making the third message date from the rise of the papacy. This is indefinite and unsatisfactory. The commandments of God are one thing, the faith of Jesus, another. We want to know what they each mean. Does not the faith of Jesus include all the teachings of the New Testament peculiar to the present dispensation? All must admit it. Then what are the commandments of God which are coupled with it? Can they be anything else but the law of God the ten commandments? It is conceded on all hands that the papal power has been tampering with that law. Those who keep the commandments are set forth in opposition to those who worship the beast. This must have reference to some act of the papal church touching those commandments. And those who keep the commandments, spoken of thus in contrast, are those who are reforming some such papal abuse. What is this reform? Answer. Restoring to its place in the law, the true Sabbath, which the papacy has attempted to supplant by its counterfeit Sunday. Perhaps we should apologize to the reader for introducing this subject; for what Eld. Himes wrote was not intended for the benefit of S. D. Adventists. In introducing his answer to the questions he said: “What we say, then, on this subject, with any hope of good, must be to those who take the Bible alone, without the supposed inspired visions. And we write in the hope that some who have been perplexed on this subject may be enlightened, and set right.” True, so far as Seventh-day Adventists are concerned he might have spared his effort; for they have studied the word of God enough on this subject to see the utter discrepancy of such views. And as to those whom he regards as taking the Bible alone, we only hope they will study it sufficiently to get its true teaching in this matter. Both Sides.
By James White
At Irasburgh, Vermont, we were happy to meet Bro. N. Orcutt and wife, of Troy, Vt. This is the brother who expressed a wish in the World’s Crisis of April 13th, 1864, that Eld. Preble’s article on the Sabbath question should be put in tract form, and that he wished fifty copies to distribute among his friends. In connection with our mention of the matter, we stated that Eld. Preble’s articles were being published in pamphlet form at the Review Office entire, in connection with Bro. Smith’s reply, and that we would furnish this gentleman fifty or more copies on terms to suit himself. Soon copies of the Review were sent to Bro. O. from different points, and finally the work entitled, Both Sides, was put into his hands, and the truth has been working. We take the following from a note from him received last evening. “I have this evening been reading the last No. of the Review. I find much that interests me, who a few months since would have scoffed at the precious truths with which it comes filled from week to week. “We kept the next Sabbath after we met you at Bro. Barrows’, and mean henceforth to keep the ‘commandments of God,’ all of them, that we ‘may have right to the tree of life.’ I may soon write a little of my experience for the Review. “I took my pen to say that I was much interested in Bro. Waggoner’s article on the mark of the beast, and wish to put it in the hands of a few brothers with whom I have associated, and for whom I feel a deep interest. It may with God’s blessing do them good, and lead them to see the truth.” Thank God for Both Sides. Let it be scattered abroad, brethren, and let it do its work on the minds and hearts of honest men. We see by the Voice of the West that Eld. Preble has searched through Both Sides, and has taken here and there a phrase, a sentence, or a paragraph, and has strung them together in their most objectionable form, constituting an article for the Voice of the West. Phrases which would appear admirable, and which would be right words in right places, can be made to appear, strung along in this way, the veriest jargon of nonsense. The best author in the world may be made to appear a bigoted novice by such means. And this is the way Eld. Preble treats Bro. Smith, who has so liberally published every word of Eld. Preble’s lengthy articles in connection with his reply. Why should Eld. Preble manifest so much trouble about Both Sides? It is supposed that he wrote his articles to be read. And one would also conclude that the re-publication of them by Sabbath-keepers, to be read by Sabbath-keepers, would be a matter of joy to him, if he had confidence in his own positions. And cannot the readers of Both Sides judge as to Bro. Smith’s candor, and the fitness of his language? So much fear betrays great weakness somewhere. Does the cause of our opponents require that prejudice should be raised in the minds of the people, (little matter by what means) lest they should fairly see both sides of the Sabbath question, and come to the light as Bro. Orcutt has? But what seems most astonishing is that Eld. Himes should publish such garbled testimony in the Voice of the West. Does he think that justice to his brother Preble demands that he should assist him in the unrighteous work of prejudicing the people against his candid and liberal Christian opponent? God pity a cause dependent upon such efforts for its existence. Bro. Smith has the reputation of being a fine writer, candid, and select in his language. If he has been unusually pointed and sharp at times in his review of Preble, it was because the bold assumptions of his opponent, demanded plainness. And if Heaven has endowed the reviewer with ability to make error, when compared with truth, appear in its native hideousness, may God help him to use his pen in this good work. One of the most subtle wiles of the Devil is to cry out against style in order if possible to cut off the influence, or to palsy the pen of him who would fearlessly expose error, and vindicate truth. It is well for Elder Preble that he had not after him such reviewers as Martin Luther and William Miller. It is not style that hurts him half as much as the clear and forcible arguments which have exposed the weakness of his positions. Do our opponents think that efforts of this kind, and their perpetual misrepresentations, and thrusts at the visions,—all of which is calculated to fire up prejudice in the hearts of narrow-souled bigots—will stop the progress of God’s eternal truth? They are mistaken. The great Advent message gained but little ground with the candid and the good, until it was manifest that the best arguments ministers then had to bring against it was “Wm. Miller’s brick wall about his farm,” “Elder Himes getting rich,” “ascension robes,” &c. Let them garble and misrepresent Both Sides if they choose. This will bring it into notice, and cause it to be read. Let them advertise this work throughout the length and breadth of the land, that it may be read by tens of thousands. And let such attacks upon Both Sides fire the hearts of believers with a becoming zeal to scatter this work everywhere. A closer battle is evidently coming. Every minister and every brother and sister should be awake. New publications must come forth from the press in quick succession. We have just ordered $5000, worth of paper which will be cheerfully paid by donations from the friends, so that the steam press can keep moving and they receive publications to scatter abroad at their present extremely low prices. May God speed the work. The readers of the Review will all be happy to hear from Bro. Orcutt. Eastern Tour.
By James White
At Rome, N. Y., we parted with our two sons, they to go with sister Patten, to spend a few weeks at her father's house in Clay, Onon. county N. Y., and we to go to Maine. The three following Sabbaths we spent at Kendall's Mills, Brunswick, and Cornville. The two first were meetings of no very special interest. We had good hearing on first-days. The meeting at Cornville was encouraging. Eld. J. N. Loughborough was with us. Here we were happy to meet Elds. Stratton, Howard, and Goodrich, who have, during the last year, embraced the Sabbath. The word was spoken with some freedom. On first-day the house of worship was densely crowded. We were happy to have the opportunity of speaking to many old acquaintances and relatives from our native town, Palmyra, and from the adjoining towns. A good interest is awakened in that community; but every means that opposition, prejudice, and falsehood could invent, has been employed to crush the cause in Maine. But God is with his truth, and it often appears that overaction to crush the truth,6 reacts greatly in favor of truth, and sadly against its prosecutors. May God speed the truth in Maine. Eld. Loughborough went with us to Vermont, where we held meetings Oct. 26th at Irasburgh, the 27th at East Richford, the 29th and 30th at West Enosburgh, and Nov. 2d at Roxbury. The weather was rainy and the roads muddy. This journey was very fatiguing, but not without profit. Old friends greeted us heartily, and our meetings were good. The conference at Enosburgh was not large, but very good, considering the circumstances. We spoke freely at this meeting on the subject of health for the space of two hours, and was followed by Mrs. W., who spoke one hour. Thus the audience was held for three hours without manifesting the least impatience. One circumstance of interest we will here briefly notice. We found the wife of Eld. D. T. Bourdeau sick of the typhoid fever. She had been sick twelve days, and quite helpless for five days. She and her husband requested prayer for her recovery. Mrs. W., and Eld. Hutchins's wife, went to her room and anointed her, as taught in James v, 14, 15, while we were bowed in prayer in another room with Elds. Loughborough, Bourdeau, and Hutchins. The Lord heard the humble petitions of his servants. The house seemed filled with the presence of God. Sister Bourdeau arose in the name of the Lord, dressed, and went to the meeting, and at the close of our three-hours session referred to above, arose and testified that by the power of God she was healed. She attended meetings both days, enjoyed a social visit with Christian friends the third day, and Bro. Bourdeau informs us by letter that she is enjoying health. The brethren at Enosburgh have a fine house of worship nearly completed, and are succeeding nobly in paying for it. Some friends in Canada, and several in other towns in Vermont have liberally contributed. It is in a retired place, and central for a sort of State house for the churches in that state and Canada East. We proposed an annual gathering, or feast of tabernacles, to hold a week or less as thought best. We stated that our people were of sober, industrious habits, without holidays, and that one perpetual round of labor and toil, excepting the Sabbath, was conducive to neither health nor the sweet freedom of true spirituality. We think we shall be happy to attend such a grand convocation at Enosburgh next June. Bro. Loughborough went with us to the Rhode Island Conference, which was held Nov. 5th and 6th. Here we met Elder Rodman for the first time, who, with a goodly number present, has joined the ranks of Sabbath-keepers the last year. Our short acquaintance with them was most happy. Bro. Rodman is fully with us. In harmony with a unanimous vote of all the friends of the cause present, he goes out free to give himself wholly to the work. This brother did not seem disposed to stand off, after going through a two-days meeting with us, and as it were handle us with the tongs, but as we parted felt that we stood shoulder to shoulder in the good cause. The house of worship was crowded on Sunday and evenings. The word was spoken with freedom. Prejudice gave way. Sunday evening a large congregation went away for want of room. The house was literally packed. We spoke on the two days, Sabbath and first-day, of the New Testament. The people listened with profound silence. Then Mrs. W. took the stand and spoke with freedom for half an hour. Thus the meeting closed, leaving a deep impression upon the minds of the people. A brief call on Bro. P. Folsom's and family of North Somerville, Mass., and at Bro. Nichols', Dorchester, was successful in relieving the feelings of both us and them. May these old friends of the cause be kept in the love of God, and patient waiting for his Son from Heaven. At Portland we were cheered with the success of the cause of truth in Maine. Fanaticism under the deceptive garb of meetings for "God's free commandment-keepers," is losing ground in Maine. See appointments in the Crisis. And those who are honestly seeking for truth among them are being united with the body. We shall be happy to unite with these brethren, heart and hand in the work, share their sorrows and their joy, and reign with them in the kingdom. J. W. IT WILL BE MORE THAN A THOUSAND YEARS IN LENGTH
By R. F. Cottrell
The Day of the Lord. No. 3.
IT WILL BE MORE THAN A THOUSAND YEARS IN LENGTH.
We learn from Rev. xx, 4, 5, that a thousand years will intervene between the first and second resurrections. The first resurrection takes place at the second advent of Christ. 1 Cor. xv, 22, 23. "For as in Adam all die, even so in Christ shall all be made alive. But every man in his order; Christ the firstfruits; afterward they that are Christ's at his coming." Verse 52. "For the trumpet shall sound, and the dead shall be raised incorruptible, and we [the living] shall be changed." 1 Thess. iv, 16. "For 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." The testimony is explicit that those that are Christ's will be raised at his coming. The first resurrection includes all that are Christ's; for the expression is general, and there is no exception. "But the rest of the dead lived not again until the thousand years were finished." The blessed and the holy have part in the first resurrection. All the wicked sleep a thousand years after this—to the second resurrection. We have seen that the day of the Lord—the great day of his wrath—commences before the advent. That six of the seven vials, in which is filled up the wrath of God, are poured out before Christ's coming; for, after the sixth vial, it is announced, "Behold, I come as a thief." Consequently, the day of the Lord begins before the advent and first resurrection. Now if it can be shown that the day of the Lord extends beyond the second resurrection, or even to that event, our proposition will be proved, namely, that the day of the Lord is more than a thousand years long. "But the day of the Lord will come as a thief in the night; in 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." 2 Pet. iii, 10. Some have quoted the eighth verse of this chapter to prove that the day of the Lord would be just one thousand years in duration. But the text affirms no such thing. It merely states that what we deem a long period is not regarded so by the Lord. That he will not fail to fulfill his promise, though it may seem a long time to us, before it is accomplished. "One day is with the Lord as a thousand years, and a thousand years as one day." This text says nothing of the day of the Lord. But the verse I have quoted above, verse 10, does; and I have cited it to prove that the day of the Lord extends beyond the thousand years of Rev. xx. The earth shall quake at the second advent, and mountains and islands shall be removed out of their places. But there is no testimony to prove that the earth and the elements shall melt with fervent heat at that time. The text affirms that this shall take place in the day of the Lord. When will this take place? We pass over the thousand years, and come to the second resurrection. The vast multitudes of the wicked stand again upon the earth. Now Satan is loosed for a little season, and, seeing those revived who had been the subjects of his deception in their first life, he goes forth to deceive them once more. This countless host that cover the breadth of the earth, deceived and led by that ancient rebel leader who first broke peace in Heaven, by seceding from the government of the Almighty, compass the camp of the saints and the beloved city, and fire comes down from God out of Heaven and devours them. Thus they die a second time; and hence it is said, "This is the second death." A death without the hope of a resurrection. "A night that hath no more beyond it, and no star." This is their final and utter perdition. Now let us hear Peter again. "But 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." Verse 7. Both the judgment and the perdition of ungodly men are recorded in Rev. xx. The "dead small and great" whose judgment is there recorded, are no other than all the wicked of earth. The saints—all the blessed and holy—receive their judgment and enter upon their reward a thousand years before. At the time of the second resurrection, they have "lived and reigned with Christ a thousand years." Hence they are not among the dead that here stand in review before God. It is to this sense of the final destruction of the wicked that Malachi refers, as a day that shall burn as an oven; when all the proud and all that do wickedly shall be burned up. All the wicked cannot be burned up before the second resurrection. But all this takes place in the day of the Lord; consequently the day of the Lord extends beyond the thousand years, covers the little season of Satan's last deception and the time of the final perdition of ungodly men, when the earth and elements shall melt with fervent heat. Thus the proposition is sustained, that the day of the Lord is more than a thousand years in duration beginning before, and not ending till after, the thousand years of Rev. xx. R. F. COTTRELL. Intemperance.
By WM. H. WILD.
We read in the blessed volume of inspiration, that the great sin of Sodom was pride, fullness of bread, and abundance of idleness. We also read in the same blessed book, that as it was in the days of Lot, even so shall it be in the day when the Son of man is revealed. They ate, they drank, they bought, they sold, they planted, and builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from God out of Heaven and destroyed them all. We have in the passage of scripture above quoted, six things brought to view that this generation will be immersed in, at the time of the revelation of Jesus Christ; namely, eating, drinking, buying, selling, planting, building. And how is it at the present moment? Never was there a time, since those words fell from the lips of him that spake as never man spake, that that word of prophecy has been so completely fulfilled as now. It is in these large cities that the child of God, whose pathway is illuminated by the light of prophecy, can witness to his sorrow, the great mass, both of professors and non-professors, like Esau, selling their birthright for a mess of pottage, and making a god of their belly. One would think that the enormous price of almost everything would effect a reformation. But no, lust must be satisfied. Men must have their tea, coffee, and tobacco. Oh, I am pleased to know that there is a little flock who are taking heed that their hearts be not overcharged with surfeiting and drunkenness, pride, and other worldly lusts, and who can heartily sing the following beautiful lines: "The way is all new, as it opens to view,
And behind is the foaming Red Sea,
So none need to speak of the onions and leeks,
Or talk about garlicks to me."
Dear brethren and sisters, how many of us can say with the psalmist, I esteem the words of his mouth more than my necessary food?* May the Lord help us to deny ourselves of all ungodliness and worldly lusts, and live soberly, and righteously, and godly, in this present evil world, ever looking for the blessed Jesus to be revealed. WM. H. WILD. 135 Myrtle Avenue, Brooklyn, N. Y. And Being let go, They Went to their own Company.
By M. W. Howard
THERE are times, even days together, when the duties of the hour absorb every faculty of the mind, as much the Christian's as the mere worldling's, but with this difference: let the strain be removed, or in scripture words, "being let go," the thoughts of the Christian will return to their own congenial company, even communion with the "Father of spirits," while the worldling's still plod on, bounded by the narrow vision of worldly-mindedness. Yes! "being let go they went to their own company." These simple words are indeed fraught with an important lesson to each of us individually, that we be practically, as well as professedly Christians; that our lives be an endorsing of our belief and trust in God; that where the little band of Christ's true followers are, there will we find our willing feet bending. Or if our bodily presence be restrained, will not the heart's best and warmest affections there center? They certainly will. But above all, the true child of God, believes in God, confides in him, and in this way may put aside all painful responsibilities, and the comforter by its guidance, soothes the confused and jarring experiences, enabling the trusting heart to sit still and calm, because it is written, "Great peace have they that love thy law and nothing shall offend them." So that be one's cares and duties what they may, there is not an hour which may not be sweetened by a blessing from above; which may not be refreshed and brightened by the smile of an ever-present Deity. WHAT we most need is Christ in our daily experience—in the example and testimony of common lives; not Christ alone in the far off glory of the Heavens, in the history of world-worshiped saints and martyrs, or altogether in the record of devoted ministers and missionaries. But we want him where men sow and reap, where they labor in the factory, the mine, the counting-house, the camp or the court-room; where women guide the house, and sit by the cradle; where they toil with the needle, the pen, or the text-book; where they entertain society, or wear life away at the bed of sickness. And we want the witness of such as walk with Christ, that his guidance lightens care, and sweetens pleasure, and brings to pain a divine consolation. Their little testimony, ingeniously, perhaps unconsciously given, is not in vain; we feel its influence, and are drawn Christ ward, by its sweet attraction.