Earlier text: Common Things: Recognizing God in Daily Gifts“FORASMUCH then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them, who through fear of death were all their lifetime subject to bondage. For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted.” Heb. 2:14–18. In these few verses is found both a revelation and a mystery. Christ is revealed as the power that can destroy the devil and deliver those who are in bondage to him. “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” Were it only the devil that he could destroy, man would have to remain in bondage until the great adversary is cast into the great abyss. But it is the works of the devil—sin—that holds man in bondage, and Christ has come to destroy his works, and to do it now. He does not ask us to wait until the heavens shall roll together as a scroll, and every island shall be moved out of its place, and Satan cast into the burning flame. He has been manifested to take away our sins, and thus free us from bondage. This is indeed a great revelation to fallen man. That he took human flesh and dwelt in it, is a great mystery. While all men can accept the fact on the authority of the sure word of God, yet none will ever be able to explain how the Son of God could leave heaven and come to this earth and be born as fallen humanity is born. Why Was He a Partaker of Flesh?
“That through death he might destroy him that had the power of death, that is, the devil; and deliver them, who through fear of death were all their lifetime subject to bondage.” Christ came to destroy and deliver. Satan, through the victory gained by causing man to fall, has the power over those that are subject to him even after they are in the grave. See Luke 4:6; Jude 9. Jesus came in the flesh to meet Satan in his stronghold and drive him forth, as he drove the thieves and robbers forth from the temple at Jerusalem. To do this he must take the same flesh that man had after the fall. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.” He took neither the nature of angels, nor of man before the fall, but he was born “under the law,” to redeem them that were under the law. He was born under the law, both to be judged by the law and to be dealt with according to the law. Had he taken the nature of Adam before his fall, he would not have been under the death sentence which was passed upon all men. While he was compassed with like infirmities, and tempted upon all points like as ourselves, yet he did not possess the passions of our fallen natures, caused by being overcome by sin. But the flesh which he took would soon have possessed all the passions that sin has brought upon us had he once yielded. He met the tempter in the weak, sinful flesh, and condemned it so that it was not able to overcome him. In doing this he made it possible to set us free from the bondage in which we are held, and by living his own life in us condemns sin in our flesh. “There is, therefore, now no condemnation to them who are in Christ Jesus.” Mark the expression, “who are in Christ.” Such are united by faith as members to him, their Head, and thereby partakers of his righteousness. There is now, while they are fighting against their corruptions, no condemnation. This is why Jesus Christ was a partaker of flesh. “And might release these, as many as by fear of death through all (their) lifetime were liable to servitude.”—Rotherham. It is very unpleasant to be in bondage. This is especially true when we consider that the sentence is just and we deserve all we have. Speaking to those who are free from condemnation, the apostle says, “Ye have not received the spirit of bondage again to fear.” This fear comes by seeing what is good and right, and being at the same time conscious that we are unable to do what is required. “For the good that I would, I do not; but the evil which I would not, that I do.” “O wretched man that I am! who shall deliver me from this body of death?” Rom. 7:19, 24 (margin). The apostle further illustrates this state of fear in Gal. 4:23, 24, in his allegory of the bondwoman: “He who was of the bondwoman was born after the flesh; . . . these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. “But how did the Sinaitic covenant gender to bondage?—In that it made no provisions outside of human wisdom and strength. It was man in the flesh to condemn sin in the flesh, which was an impossibility. “We wrestle not against flesh and blood.” Therefore it takes more than flesh to cast out sin. As long as we live under the covenant of works, we shall do no more than to see that we are in bondage and bewail our wretchedness. For he that is of the bondwoman (of works) is after the flesh, and “they that are in the flesh can not please God.” Jesus Christ was sent into the world to condemn sin in the flesh. He took sinful flesh that he might subdue the corruptions of our old nature. He encourages believers to oppose the reign of sin in their mortal body, and not to obey it in the lusts thereof, with this promise, “Sin shall not have dominion over you.” It is not his will that any should remain in bondage all their lives. “O Lord, truly I am thy servant; I am thy servant, and the son of thine handmaid; thou hast loosed my bonds.” Ps. 116:16. Before these bonds were loosed, we were the servants of sin, of the bondwoman. There was no peace, no words of praise, no joy, but only exclamations of, “O wretched man that I am!” Now all has changed. “There is therefore now no condemnation.” Now there are words of praise. “I will offer to Thee the sacrifice of thanksgiving, and will call upon the name of the Lord.” This deliverance covers the past, the present, and the future. He forgives all our past sins, and by his justification we are made as free from them as though they had never been committed. Being pardoned and accepted6 in the Beloved, we are partakers of every covenant mercy; for he is made of God unto us wisdom, righteousness, sanctification, and redemption. By his regenerating power, he puts his own mind within, and that directs this sinful flesh of ours, as it did the flesh which he took. In other words, he wishes to deliver us from our own minds, and give us a new mind, which makes us new creatures, with the power to live new lives. The former mind was controlled by the desires of the flesh, while the new mind controls the flesh. “Therefore being justified by faith, we have peace with God.” We are brought out of a state of alienation and separation into one of acceptance and peace. There is no condemnation. We are now regarded as friends, and feel free to consider ourselves as members of his family, and joint heirs with Christ. The Revised Version of the above text reads, “Let us have peace with God.” According to some critics, this is the better reading. It most surely brings in a new thought that is a very important one in the Christian life. Let us have peace. God has made it, now let us take it. So many persons are trying to make peace between themselves and God. How unnecessary, how foolish this is, when we but remember that peace is already made through Jesus Christ! God is asking us to take the reconciliation that he offers, and have the peace which he has brought to us. How many are acting towards God as if he were at war with them, as if everything were against them, and the God of love was their great enemy. Peace is made for every individual who will receive it through Jesus Christ, turn from his sins, and accept the Saviour as his Redeemer. It is needless to try to please God by our own works and thus earn his favor. His way is that we accept his forgiveness, turn from our rebellion, and accept the peace which has been offered to us. This is his wondrous grace towards the sinner. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” It is one thing to be delivered from our sins, but quite another to be kept free. Justification deals with our past sins only. But we need to be delivered from the very nature of sin, or the sinful nature in our flesh. God can forgive sinful acts, but sin he can never forgive. It must be removed and destroyed. We are not only to have our past acts of sin pardoned, but we must have our present sinful nature crucified. This means that sin shall not reign any longer, and that Christ shall have the entire control of our mind, soul, and body. But what does he want of us?—To use in his service. But before he can use us, we must be entirely dead, so that we will not look to ourselves for any good things. Several symbols are used to illustrate this death and its results. It is represented by baptism: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” Baptism is the appropriate symbol of death and resurrection, and not only of death, but of a death so definite and final that it is followed by burial, so that the old life is out of sight forever, and we are separated from it as thoroughly as the life is separated from the body that lies in the grave. Again this death is set forth in the symbol of planting: “If we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.” Christ uses this same figure to represent his own resurrection: “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” Nature abounds with illustrations of death and resurrection. In the spring every seed of the earth reiterates the resurrection. Every harvest is produced by it, and every flower and tree is a witness to the truthfulness of it. The seed must be buried, and must decay and die, and out of this corruption comes the germ of life, which in time produces fruit. This is God’s parable of true spiritual life. In order that we may be free from the bondage of sin, we must die, and the new life we receive is Christ’s life dwelling within, which bids us “stand fast in the liberty wherewith Christ hath made us free.” He knows every trial and every temptation. “In that he himself hath suffered being tempted, he is able to succor them that are tempted.” 1. Why I rest on the Sabbath, the seventh day: (a) I have the example of God himself. “And God did rest on the seventh day from all his works.” Heb. 4:4. See also Gen. 2:2; Ex. 20:11. (b) I have the example of Christ (Luke 4:16), and all the holy men of God from Genesis to Revelation. (c) I have the plain and positive command of God. Ex. 20:8-11. This command was confirmed by Christ. See Luke 16:17; Matt. 5:17-19. The “whosoever” of the latter text is so sweeping in its application that it includes the whole world, even as it does in John 3:16; Rev. 22:17. Will God condemn me for doing what he has done, and has never forbidden me to do? Will he condemn me for doing what he has positively commanded me to do? Will he condemn me for this, in view of Christ’s confirmation of this law, knowing that I have his own example at creation as well as that of Christ and the holy men of past ages? In the judgment will he condemn the Jews for breaking this commandment and condemn me for keeping it, when we are all judged by the same law? Rom. 2:12, 16. 2. Why I work on Sunday, the first day of the week. (a) It is not forbidden in God’s word from Genesis to Revelation; and yet God’s word thoroughly furnishes unto all good works. 2 Tim. 3:16, 17. Paul tells the elders of the church at Ephesus that he had “kept back nothing that was profitable,” and had “not shunned to declare” “all the counsel of God” (Acts 20:20, 27), and yet he has nowhere said that Sunday-keeping is profitable or a part of the counsel of God. In view of this would the Lord condemn me for working on that day? (b) Would he condemn me for working on that day when we have neither record nor example of his using it any other way? Would he condemn me for doing what the good men of the past have done unreproved by him? The promise came to Abraham’s seed because he kept God’s commandments (Gen. 26:5), and we have no record that he rested Sunday. If we are Abraham’s seed, we will do the works of Abraham. John 8:39. (c) I have God’s command, and, at the very least, the privilege of working on the first day of the week. Ex. 20:9. Which is the safer way—God’s word, command, example, or the traditions of men? Constancy to Purpose as the Secret of Success
“THE secret of a success is constancy to purpose.” LIGHT VERSUS DARKNESS.
By J. E. Evans
God is the author and preserver of life. “In him was life; and the life was the light of men.” “In him is no darkness at all.” Life is the result of light; and since it was the word of God that first gave light, and made animal and vegetable life to appear, that word is, therefore, a life-giving word of light. The Spirit through Peter calls it the incorruptible seed. 1 Peter 1:23. And the Lord by his servant John says that this seed cherished in the heart of the believer will keep him from sinning. 1 John 3:9. “The wages of sin is death,” and death is the result of darkness. By this view we are brought to see and realize the important truth that anything which is in any way opposed to God’s word, belongs not to the Author of light, but to the prince of darkness. “The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.” John 1:14. Jesus said, “I delight to do thy will, O my God; yea, thy law is within my heart.” Ps. 40:8. His light and life were in the word, and we become the light of the world in so far only as that word is written in our hearts. This is the work done under the new covenant in the heart of every one who will yield to God. Heb. 8:10. It is true, as the poet says, “A glory in the word we find;” but this glory is found in the written word by those only who will read and believe, and there are many in the world to-day who will not read the word written upon paper, or engraved upon stone; yet the lives of all the professed people of God are carefully read, and if they see the Word made flesh again, they will also behold its glory. We are the epistles of Christ. We are to hold forth the word of life to a lost world, that the life of Jesus may be made manifest in this mortal flesh. May God give us grace to submit to the work of his Spirit, for we are “known and read of all men.” The letter of the law is glorious, but its work to the sinner is only condemnation. The Spirit works in our lives that which the law can not impart. The law can minister only death. The work of the Spirit is life; therefore its work is more glorious, and the glory of the letter is eclipsed, or lost to view, in the glory that excelleth. Read 2 Cor. 3: 1-11. This is the experience of the people of God as brought to view in Rev. 18:1, and of the church as presented in Rev. 12:1. The woman was “clothed with the sun, and the moon under her feet.” In other words, the church, at the birth of Christ, saw more clearly the light of truth as it was then revealed in the Gospel. But the same light was enjoyed by all who lived in faith before that time, for the light of the moon was just disappearing in the overwhelming glory of the sun. When the Saviour died, the powers of darkness for a short time seemed to prevail, but this power was broken when the “Sun of Righteousness” arose. “I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” Isa. 42:6, 7. “Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Eph. 5:14. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” “And the gentiles shall come to thy light, and kings to the brightness of thy rising.” Isa. 60:1, 3. The glory of God is his character. Ex. 33:18-22; 34:5-7. Moses requested that he might see the glory of God, and the Lord said that he would make all his goodness pass before him, and proclaim before him his name. The name of Jacob was changed to Israel, and that of Abram to Abraham. The names indicated the characters of the men; so the name of God is expressive of his character, and, as given in the last reference, may be summed up in two words, justice and mercy. Christ came to reveal this character to the world. His name is “Emmanuel, which being interpreted is, God with us.” Matt. 1:23. Generally speaking, a man’s character is expressed in his face. Moses could not endure to look into God’s face. The people could not bear the sight of Moses’ face when he came down from the mount bearing the character of God written in stone. And when Stephen was stoned to death, he showed the same love toward his persecutors as Christ did toward those who took his life, in the words, “Lord, lay not this sin to their charge.” Acts 7:60. “And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Acts 6:15. The glory upon Moses’ face had to be veiled so that the people might look upon it; the glory which rested above the law of God in the earthly sanctuary, had to be veiled by a cloud of smoke from burning incense before the high priest could stand in its presence. And the glory of God was again veiled in the human nature of Christ, that we may look upon it. Christ came to reveal to man the glory or character of God; thus he became the light of the world (John 9:5), and may be seen, not as the great electric light of Sydney, Australia, which is seen fifty miles at sea, but by all the world at the same time. And when we become acquainted with the life of God through faith in his word, which brings pardon of sins and the gift of righteousness, when our lives are controlled by unselfish ambition, and manifest only the life of Christ, then it is that we become the light of the world. Matt. 5:14. The light is in the7 life, not in the profession. “The darkness is past, and the true light now shineth.” “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be discovered.” John 3:19, 20, margin. “But ye, brethren, are not in darkness. . . . Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.” 1 Thess. 5:4-6. “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life.” Phil. 2:15, 16. We have seen that the glory of God is his character. This glory was given to Christ, and he gives it to his people that they may hold it up before the world. John 17:1, 4, 5, 22. By beholding his glory veiled in human flesh many will be caused to look into the face of Jesus, and, by beholding, will become changed into the same image. When he appears, “we shall be like him,” and shall go to be with him, that we may there behold his glory, not with unveiled faces only, but with the unveiled glory of God revealed to the gaze of mortal eyes. John 17:24. Until this blessed consummation is reached, all who finally share its joys will be engaged in giving to the world the light they receive. NO CROSS, NO CROWN.
By A. Smith
There has never been a time known to history (unless it were in the days that immediately preceded the flood) when the minds of old and young were kept so busily occupied with business or pleasure, as the time in which we live. We can only look upon this as a factor in Satan’s plans to deprive as many as possible from seeing or understanding the truth of God, whereby only we can learn the way of salvation. When God sends to a man the light of his truth, and with it a conviction of duty to obey, Satan presses him with business cares, and tempts him with resultant gain, in wealth and comforts of life, or scares him with forebodings of loss and want, should he obey; and, as a consequence, he excuses himself from yielding to his conviction of duty, and presumes upon the mercy of God by continuing in disobedience. There are some who will be ridiculed, or threatened and ill-treated by friends, and others, still, who will be flattered, praised, or purchased with earthly trappings and money, with the purpose of luring them from the humble path of obedience to God. Satan knows well the weaknesses of every soul; and only by faith in God that will without regard to consequences obey when he commands, can the power of the arch deceiver’s spell be broken. The strength to thus obey will be given to the earnest seeker in answer to fervent prayer. Without the cross, suffering, and persecution in the world, the crown will never be worn in glory. Those who profess the special truth of God for this time will be misrepresented and despised, and their mistakes and faults will be magnified, in order to shame convicted souls from association with them; and by placing in contrast the more pleasing associations of the popular religion of this day, many are lured from the path of duty and life. The sentiments of the following stanzas should be the language of every sincere soul:— “I'm not ashamed to be despised
By those who ne’er religion prized.
Christian, sweet name, its worth I view;
Oh, may I wear its nature, too!” “I'm not ashamed to bear the cross;
For this I count all things but loss.
Whate’er I'm bid to do or say,
When Christ commands, I will obey.” “This world's vain honors will I shun;
The narrow way to life I'll run,
That this, at last, my boast may be,
My Saviour's not ashamed of me.” A PERSONAL, INTELLIGENT GOD.
By Roderick S. Owen
When a boy, I entered, for the first time in my life, a large factory. I found myself in the presence of a labyrinth of wheels, pulleys, and belts, moving, turning, or flying in every direction. I was bewildered. All seemed confusion. Presently, as the first impression wore away, I began to examine the portions nearest to me, and I found there perfect system and order. Each wheel had its assigned duty. Each belt its allotted task. Each cog met its corresponding mesh. Each portion had a work to perform for which it was especially adapted. A continued examination revealed a common design running through it all, an adaptation of part to part, and each part to the whole. As I studied that machinery, my mind was impressed with the thought of an inventor and maker, and in it was revealed to me not only the fact of a maker, but also his ability to design and his power to execute. Therefore Paul says (Rom. 1:20), “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” It is here asserted that the heathen, by examining the created things which are about us, could in them discover the fact that there exists a personal, intelligent, and powerful Creator. Let us take our stand upon the seashore. Spread out before us lies the broad expanse of old ocean, whose waters rise and fall in ceaseless motion, and far, far away they seem to kiss the sky. Over it all the sun is pouring his effulgent beams. A mist constantly arising from the water is swept inland by the sea breeze. Let us follow it as it is carried on the wings of the wind over hill and vale, over mountain and plain, until it finds a resting place upon the earth in the form of rain, snow, or dew. Soon it is swallowed by the loose and open soil, and would seem to be lost forever; but not so. Here it comes in contact with the tiny rootlets of the plants, and soon the face of the rose or the lily swaying to and fro at our feet is brightened by its presence. Attracted again by the air, it comes forth laden with fragrance to delight the passer by. Perchance it escapes the rootlets and percolates through the earth until it gushes forth in the cool, crystal spring, to which the lowing herd and weary men alike will come to slake their thirst. Having served its varied purposes, it is soon found in the rippling rill, the babbling brook, or mighty river, on its way to be received again by that mother of all waters, “The grand old ocean.” Who can study these things and not find in them design, order, system, and adaptation? Surely in all nature is declared the existence of a great Designer, with intelligence to plan and power to execute. “The heavens declare the glory of God; and the firmament showeth his handiwork.” When we contemplate the heavens, when we consider the mighty suns, which, together with vast retinues of brilliant attendants, go sweeping on through space, impelled by a silent but irresistible force, we are impressed with the power of that God who “bringeth out their hosts by number; he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.” We stand at the base of a towering mountain. In grandeur it lifts its head, piercing the clouds. Its base is wrapped in solemn gloom. Its top is bathed in glorious light. In the presence of its loftiness, its majestic greatness, we are awed into silence, while we think of Him who settled the mountains, and brought forth the hills. Yes, the universe about us, in its sublimity, majesty, beauty, glory, and power, declare to us with silent tongues, in thunder tones, “There is a God.” Paul, in reasoning with the Athenians, said, “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.” When we turn to consider this creature of God, we find him “fearfully and wonderfully made,” stamped with personality, possessed of will power, and endowed with intelligence. What wonders he hath achieved! What possibilities are before him! Can such a creature have been the product of other than a personal, intelligent Creator? Then, since we see in ourselves and the handiwork about us, personality, intelligence, wisdom, power, and glory, and since the Creator could not impart to the creature that which he did not himself possess, we must conclude that there is a personal, intelligent, all-wise, omnipotent, and glorious Creator. CHRIST'S KINGDOM ON EARTH.
[From a discourse on Dan. 7:13, 14, by J. Seiss, D.D., of the Lutheran Church, Philadelphia.] In all these passages we have a literal, universal, and abiding kingdom ascribed to Christ in connection with his second coming. It is not a kingdom far off in the remoteness of unknown space, but here in this world. It is to be “under heaven.” It is to embrace “the kingdoms of the world.” Its subjects are to be “people, nations, and languages.” To take possession of it, Christ is said to “descend from heaven,” “come,” “appear,” and stand again upon the earth. It is, then, of necessity, just such a kingdom as the prophets foretold, and as the Jews and apostles expected. It is to be outward, literal, universal, glorious, and eternal. It is not “from or out of this world,” just as John’s baptism was not “from or out of this world.” It comes from God. It originates from above, not from beneath. It is not set up by earthly means, but by divine power. But as John baptized on earth, although his baptism was not “from this world,” and as the church is located on earth, although not of the earth, so Christ will reign in this world in the sublimities of visible empire.8 His tabernacle is then to be “with men, and he will dwell with them, and they shall be his people, and God himself shall be with them.” This reign of Christ, then, is also to be a personal reign. He was “made in the likeness of men.” He must therefore have a local dwelling-place. As the Son of man he is now in heaven. And when it is said that he will come again to earth, and dwell with men, we must believe that this world will be his home. He can not dwell and reign on earth as the son of David and not be personally present on the earth. Every point, then, at which the Scriptures touch upon this subject, furnishes something to corroborate and strengthen our doctrine that the Lord Jesus Christ will return again to this world, and here set up a literal empire, or Christocracy, and personally reign over the nations in the bliss and glory of a universal and eternal kingdom. The prophecies of the Old Testament, taken in their plain, natural sense, teach it. When Christ was on earth, both Jews and Christians held it. The New Testament nowhere condemns it as an error, but in many places refers to it as a matter well and correctly understood; and in the Old Testament and the New we find many passages which can not be consistently interpreted without admitting it as a true doctrine of God. We can not, therefore, escape from the conclusion that the blessed and adorable Son of the virgin is yet to reign in this world as a great and glorious divine Prince, whom all the nations shall obey and the world hail as its only King. All the Scriptures proclaim it; the whole creation groans and longs for it; and I can not but believe it. Next to the doctrine of atonement for the world’s guilt, it is the dearest of all the revelations of God. The Desire of All Nations.
To this hour the greatest desideratum of our race is good government,—government freed from the frailties and unrighteousness which have ever adhered to that department of human interest. The church, too, is crippled, torn, and disordered, for want of some present divine umpire to judge between its contending sects, purge out its ambitious disturbers, and quell its feverish perturbations. All nature seems to have heard the promise concerning the Seed of the woman and his restorative empire, and has stood in anxious expectancy ever since. All the world, in all its departments, has been longing and prophesying for ages for a divine Deliverer, and the age of gold which his administrations are to bring with them. And yet he has not come. I do not, indeed, deny that Christ now reigns in the hearts of his children, or that he exercises a providential control over the affairs of the world. I know and rejoice that there is a sense in which he is present now, even where but two or three are assembled in his name, and that wherever a sinner turns to God, there something of his regal authority and power is felt. But I also know that, with all his spiritual and providential presence and rule, as now in the world, everything is imperfect as compared with the promises of what is to be hereafter. Satan, for the most part, is yet the king and master of this world, and not the illustrious Son of David. Everything in church and state, public and private, is more or less disjointed, weak, sickly, and failing of what we most desire. Remedies only multiply wants and defects. “That which is crooked can not be made straight; and that which is wanting can not be numbered.” The best-planned institutions and the wisest laws are constantly disappointing us. The holy law itself was “weak through the flesh;” and the same is to be said of all that we now have. No one adequately fulfills and can fulfill his relations. The consciences of even the best Christians, if properly enlightened, continually reproach them. Everything seems to feel the absence of its redeeming Lord. He does not yet reign, as it is necessary for us that he should reign. “We see not yet all things put under him.” Matters now are only in a stage preparatory to something still beyond us. The throne of David is yet less than a cipher. The promised Son has not yet lifted it out of its degradation. Mount Zion is still trodden by the vile foot of the destroyer. Israel, that is to be redeemed and become the standard bearer of ransomed nations, is still scattered over all the earth. The enemies of God still vaunt themselves over his Anointed. Ignorance, fanaticism, and infidelity still stalk abroad even through the church. The man of sin, who opposeth and exalteth himself above all that is called God, still sits in the temple of God. Great Babylon still stands, drunk as she is with the blood of the saints. The wild beast and the false prophet are still allied against the Lamb, and against the witnesses of Jesus. Evil men and seducers are still waxing worse and worse. Despotism and tyranny still hold the places which justice and charity alone should fill. War and bloodshed still devastate and deluge this poor, fallen world. Rapine and plunder still press their foul trade on land and on sea. Ambition, intrigue, finesse, and deceit still hold disgraceful sway in the best Parliaments and Legislatures on earth. Scoffers abound everywhere, walking after their own lusts, and saying, “Where is the promise of His coming?” The wails of suffering and wretchedness still float on every breeze; and the cries of wronged millions still go up into the ear of Jehovah. O, tell me not that this is the glorious reign of Messiah! Tell me not that these are the scenes to which the saints of old looked with so much joy. I will not so disgrace my Saviour or his word as to allow for a moment that this dispensation is the sublime Messianic kingdom. No, no, no; Christ does not yet reign in the kingdom which he has promised, and for which he has taught us to pray. Isaiah and Gabriel have said that he should occupy the throne of his father David, and reign over the house of Jacob, and establish his government in eternal peace and righteousness; but David’s scepter he has never held; over Jacob’s house he has never ruled; and the whole world is yet full of iniquity and woe. Where Is the Christian Nation?
The psalmist has taught us that all nations shall serve Him, the gentiles be His inheritance, and the uttermost parts of the earth His possession; but there is not a nation in all this wide world that is thoroughly Christian, and not a people who unanimously acknowledge that Christ is Lord. Of the ten hundred millions of souls that now constitute the family of man, not two-fifths are even professedly Christian. Take from the most Christian community—take from among the highly-favored inhabitants of our own city—all who are not of the household of faith, and what a scanty population would remain! Take the most enlightened and cultivated of the nations, take England—take Saxony—take our own country—take the model nation of Christendom, containing the most churches, and the greatest number of devout people, examine the structure of its government, test the operations of its laws, sift the character of its inhabitants, weigh it in the balances of Scripture truth and divine requirements, aggregate its good and its evil, strike the balance between righteousness and iniquity, and then tell me whether there is a nation on all the globe that does not gravitate towards hell rather than towards heaven. The church itself, inclosing within its pale all the purest and holiest specimens of humanity, after the toils and prayers of eighteen centuries, is still a feeble craft, working against wind and tide. Soon shall Messiah come in his glory, and set this imprisoned and down-trodden world at liberty. Soon shall the Son of Mary stand upon the Mount of Olives and plant his throne upon the hill of Zion. Soon shall the glorified saints supplant besotted politicians, and the swelling tide of righteousness and peace overflow the earth. Soon shall the newborn nations send up their delegations to Jerusalem to worship the King in his beauty, and go forth with joy in the blessedness of obedience to him. Men may scoff, and say that we are degrading the blessed Saviour to a level with earthly monarchs, and surrounding him with the miserable trappings of their soul courts. They may ridicule us, and say that we are dragging down the throne of heaven’s King to place it amid graves, almshouses, hospitals, penitentiaries, labor prisons, sickly cities, and worn-out states. But they forget that the promise is that Christ shall “make all things new,” and banish forever all these evidences and emblems of depravity and sin. They forget that death is to be swallowed up of life, and the whole sentence of the world’s curse forever rescinded. They forget that all tears are to be dried, and that there is to be no more death, nor sorrow, nor crying, nor tears, nor any more pain, nor any more sin, within all the domain of Messiah’s eternal dominion. O that Christians did but look at these things as God has presented them, and lay hold of the promises which he has given to encourage us! Then would they go forth to duty with greater earnestness and intenser joy. Then would they pray with fonder hope, “Thy kingdom come,” and ever and anon respond, “Amen, even so come, Lord Jesus.” SEEKING FELLOWSHIP WITH ROME.
[From Zion’s Watch Tower.] THE following letters show the tendency of Protestants to cease protesting and to seek reconciliation as true daughters of their dear “mother,” the Church of Rome:— “DEAR CARDINAL: You are, without doubt, familiar with and interested in the fact that there is a movement among the Protestant churches toward reunion. If such a reunion is to take place, why may it not include the Roman Catholic Church? Has not the Roman Church some foundation to propose9 upon which we may all stand? Can not she meet us with concessions which may be temporary, if she believes us wrong, until we learn of Christ and his plans more perfectly? “Of one thing I feel sure, that personally I have a growing tendency to look more and more carefully for the good in all branches of the Christian church, and I apprehend that I am not alone in this. “Sincerely yours, GEO. W. KING.