Earlier text: IMMORTALITY OF THE SOULSYNOPSIS OF THE PRESENT TRUTH, No. 25.
THE MARRIAGE OF THE LAMB.
LIKE a person placed in a great arena with avenues leading in all directions, so we are introduced, by the great question of the Sanctuary, to a variety of subjects, closely and intimately connected. The Judgment; the marriage of the Lamb; the parable of the virgins; the message from the Sanctuary, or the last warning to the world; the Commandments of God and the Faith of Jesus; and, lastly, the solemn warning of the faithful and true Witness to his lukewarm people; are themes, which, as the subject opens before us, present almost equal claims to immediate consideration. But we cannot consider them all at once. The order therefore which we are compelled to observe in their investigation, should not give rise to the idea in the mind of the reader, that there is a like succession of time with the events themselves. The cleansing of the Sanctuary, the Judgment on the house of God, and the marriage of the Lamb, we consider to be synonymous events, during the accomplishment of which, the long suffering of God sends forth a final warning to the church and world. On the cleansing of the Sanctuary, and the Judgment, we have already briefly spoken. In the present paper we propose to offer a few thoughts on the Marriage of the Lamb. Says John, [Rev. xix, 6. 7.] "I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia; for the Lord God omnipotent reigneth. Let us be glad and rejoice and give honor to him; for the marriage of the Lamb is come and his wife hath made herself ready." A definite event is here brought to view. It is the marriage of the Lamb. When does this particular event, located at a particular time in the fulfillment of a chain of prophecy, take place? We understand that the same event is elsewhere frequently referred to in the Scriptures. See Matt. xxii, where the kingdom of heaven is likened unto a certain king who made a marriage for his son, and sent forth his servants to call them that were bidden, &c. By the king's son is evidently meant the Son of God, and by his marriage the marriage of the Lamb. The same essential events seem to be brought to view in Luke xix, 11, 12. "And as they heard these things he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." The parable then which the Saviour is about to relate is concerning the kingdom of God, and designed to correct some erroneous impressions which his disciples had received concerning its immediate establishment. What is the parable? It is this: "A certain nobleman went into a far country to receive for himself a kingdom and to return." Verse 12. Who is designated in this parable by the nobleman? Christ. What is meant by his going into a far country to receive for himself a kingdom? His ascension to heaven after the close of his earthly mission, there to sit upon the right hand of the throne of the Majesty on high. And it is while he is thus absent that he receives the kingdom; and having received it, he returns. It is also just previous to this return of the nobleman from a far country, that his marriage takes place. For in our Saviour's admonition to his little flock, recorded in Luke xii, 32, he says: "Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their lord when he will return from the wedding." We are thus exhorted to be ready and waiting for the second coming of our Lord from heaven; and when he thus appears the second time, it is at his return from the wedding. The marriage of the Lamb has then taken place; the nobleman has also received his kingdom; for it is after he has received his kingdom, that he returns; and that this reception of the kingdom that is to be given to the Son of God, and the marriage of the Lamb, are identical, we think can be made plainly to appear. Says Daniel, [chap. vii, 13, 14.] "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." What event is here brought to view? Is it the Lord's second coming to earth in the clouds of heaven? We think not. It is to the Ancient of Days that one like the Son of man comes. Unless therefore the Ancient of Days (God the Father) is located on the earth, it cannot be the coming of Christ to the earth, that is here referred to. Scott, in his comments on this passage notices particularly this fact; and this, together with the other fact, that he appears before the Ancient of Days to receive a kingdom has led him to a wrong conclusion on this point. His words are as follows: "The prophet further saw one like the Son of man coming with, or in, the clouds of heaven; that is, with divine majesty and glory; this must point out Christ to us, as the eternal Son of God, appearing in human nature, ascending to heaven, the throne of God, to receive the kingdom covenanted to him. Ps. ii, 8, 9. He came to the Ancient of Days, who sat on the throne, and was brought in before him by the angelic attendants; and he received a glorious, universal and everlasting kingdom, which would never vanish, or be subverted, or succeeded by any other." He then quotes from Maclaurin as follows: "This passage not only shows that the setting up of the everlasting kingdom, was to happen in the times of the fourth or Roman monarchy, but also that it would happen when the Son of man would ascend from earth to heaven." That the coming of the Lord to the earth is not referred to in Dan. vii, 13, is evident; but the view of Scott and Maclaurin, as above, is by no means a necessary conclusion from that fact. We have already shown that the kingdom of God, as brought to view in Dan. ii, vii, &c., could not have been set up at the first advent, and that it is not a spiritual kingdom in the hearts of believers. To what then can Dan. vii, 13, 14, refer? Ans. To the entrance of our Lord from the holy, into the most holy place, as he changes his ministration in the heavenly Sanctuary. From his ascension in A. D. 31, to the close of the 2300 days in 1844, our Lord ministered in the first apartment of the heavenly Sanctuary. The time then came for the cleansing of the Sanctuary; he therefore entered into the most holy place and took his position before the ark of God, to finish his ministry. And where is God represented as dwelling? Above the cherubim of the mercy-seat, which is the cover of the ark, Ex. xxv, 22; Ps. lxxx, 1. This move of our High Priest, consequently might justly be described by the language, that one like the Son of man came to the Ancient of Days and was brought near before him. It is here that he receives the kingdom. "Ask of me," says God to his Son, [Ps. ii, 8, 9.] "and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." What will the Son then do with them? Convert them all? No; but dash them in pieces like a potter's vessel. This he accomplishes by his second advent and its accompanying judgments. And this is the time, as represented in the parable of Luke xix, when the nobleman having received his kingdom, and returned, causes those his enemies who would not have him to reign over them to be brought forth and slain in his presence. Thus the question, when the nobleman receives his kingdom, or when the marriage of the Lamb takes place, is easily determined. It is the closing event of his priestly office. The inquiry, Who is the Bride, may seem to some more difficult of solution. Probably there is a greater proportion of the poor of this world among us than with any other class of professing Christians. "Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom?" James ii, 5. The answer is, He has. And we have a duty to do to the worthy suffering poor among us. There are those who will be poor, however good may be their chance. And there are those who become poor by misfortune, and by the most rigid economy, and strictest industry, cannot rise from their poverty and distressed condition. The latter class are worthy to receive alms. And there are precious promises in the word of God to those who consider the poor to relieve them from suffering. "Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness." Ps. xli, 1–3. "He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again." Prov. xix, 17. The suffering poor among us must be sought out, and then assisted in their struggles to rise above their poverty. In order to give a fair idea of the condition of some of our poor brethren, we here insert an extract from a letter from Bro. Isaac N. Pike of Jamaica, Vt., which describes the condition of Bro. S. Pratt and family at that place: "I would say a word for Bro. Stephen Pratt. I saw him last evening. He informed me that he had received a bill from the Review Office for two or three volumes of the Review, which he was unable to pay. He thinks he shall have to stop the paper for want of means to pay for it. He is in a strait place, truly. He not only needs the sympathy of friends, but something more substantial to keep life in himself and family. His family consists of himself, wife and one child. His health is poor. He has his wife's mother, a woman of some sixty or seventy years of age, who has been nearly bed-ridden for years, until of late the Lord has wrought a work upon her and she is so far restored as to be about the house. She is helped some by her other children, but the burden of her support comes on Bro. Pratt. In addition to this he has two of his wife's sisters with him, one of them with a child about two years old. The mother has poor health. The other is sick with the scrofula and under the doctor's care, and to all appearance cannot live long. Her neck and lungs are badly affected. You can see that his family consists of seven persons, five adults, and all either sick or in poor health. "His earthly substance consists of a cow, three or four sheep, and a few fowls. He lives on hire, and is now in debt on his last year's rent. His year is up, and he knows not where to go. His provisions are all consumed, and he has for a few weeks past lived two or three days, and at one time nearly a week without a morsel of bread. He is trying to live out the testimony of Jesus, and has been holding on by faith, trusting that the Lord would open some way for him.173 But he returned home last night almost discouraged, as he had failed to procure half a bushel of corn for his family at the village, where two sisters had made provision for him." "Bro. Pike will receive our thanks for giving the above description of Bro. Pratt's condition. We knew nothing of his circumstances. He shall have the Review free. It is the wish of the Publishing Committee that such should have it without charge. We hope to hear from all such, that they may be marked free on our books. But what shall be done for Bro. Pratt and his family? As we read the above description we felt deep pity for them, and could not refrain from tears. Many others will drop the tear of pity as they read it. But this will do the poor brother but little good if the pitying ones all stop here. The question is, How much do we pity? As the letter lay before us yesterday, and we were musing upon what could be done for the family, Bro. G. Lowree came in to pay $2, in advance on the Review, when we read the letter to him. It moved his pity. But how much? Without a word being said, Bro. L. took out $1, and said, 'Send that to them.' We remarked that it should not go alone, and put $1 with it, and sent them to the afflicted family. Those who pity this poor family to the amount of $1 each, may forward their one dollar to this Office, and we will forward it to Bro. Pratt. And when you are doing this, brethren, put in another to send the Review to the poor. According to present prospects $500 must be raised for this object. And we would say to all, Send in the names and address of all the poor who might be profited by reading the Review. While God is choosing the poor of this world to be heirs of his kingdom, we should do all we can to teach them in the way to the kingdom. Send in their names for the Review and Instructor. All our printers are at work for $5 per week, when they can earn $7 per week at the usual prices. Here is a sacrifice on the part of each of $104 a year in order to send the truth as far and wide as possible. These, too, often have a dollar or more to hand out to the poor, and to ministers. They will have their reward. Now suppose that poor, covetous souls, who hardly give a dollar to the poor, or to help the cause, could get into the kingdom, how ashamed they would feel to stand up side of those who have great reward for benevolence and sacrifice. But such will not be there. "Nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." 1 Cor. vi, 10. THE BROTHERHOOD.
By James White
THERE are advantages in the brotherhood. That is, brethren can help each other, and both be benefited. Some of our brethren who are farmers or mechanics, hire; and it would be most convenient for them to hire those of the same faith and practice in regard to the Sabbath. Also there are many brethren among us who are obliged to hire out by the day, or by the month, and it would be most convenient for them to work for their brethren who keep the Sabbath. And how natural the supposition that—with brethren who profess to love their brethren as themselves—the wealthy would favor the poor, and the advantages of the brotherhood would finally all fall into the laps of the poor. It should be so. But in many cases it is not so. The advantages of the brotherhood are reaped by the wealthy. Poor brethren are generally liberal, and often neglect to keep accounts as they should, and the wealthy and worldly, who mark every penny, in settling up sometimes take advantage of the poor. In obtaining their wealth they have become accustomed to making the best bargains, till their consciences have become unfeeling in regard to the poor, and their love of gain leads them to even take advantage of a poor brother. We have been acquainted with some cases of this kind which have had a most discouraging influence on the poor, which is the reason why we would put our poor brethren on their guard. Two young brethren of the Battle Creek church were induced to go to Round Grove, Ills., to better their condition. They had unbounded confidence in leading brethren there. Those brethren led them into the world, took advantage of them, so that when they returned to Battle Creek they had lost one year of hard work and $100 besides. We cannot hold our peace on this subject. We have read of Ananias and Sapphira, [Acts v,] and their end. But compare with their sin, the crime of oppressing, deceiving and gouging the honest poor, and the orphan; this, too, while professing to receive the testimony of the true Witness, and after having been faithfully reproved for such sins; and then say whose chance would you choose in the resurrection, were you doomed to a choice? O, the deceitfulness of riches! They will make a sober man drunk, a sane man insane, an honest man deceitful. This sin has not rested on those at Round Grove alone. Had Ananias been a poor man, he, with his wife, would probably have walked with the apostles and with God, and secured everlasting life. One deception is recorded against them. They kept back part of the price. Said Peter, "While it remained, was it not thine own?" But some profess to have all on the altar, and keep back, not only part of the price, but all, or nearly all, and with the influence which money and their profession give them, they grind the faces of God's poor. "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth." Jas. v, 1–4. Now there is no more necessity for this deception than there was in the case of Ananias and Sapphira. Why profess to have all on the Lord's altar, when in fact it is on Satan's altar? If they choose to make a god of their wealth, and risk the future, is it not in their power to do so? While it remains thus, is it not their own? Why act a deceptive part in the face of heaven, and before the followers of Jesus on earth? O, church of Jesus Christ, arise and shake off these sins before they sink thee to perdition! Jesus is spuing the lukewarm out of his mouth. Beware! Beware!! J. W. TOUR IN WISCONSIN.
By J. H. W.
BRO. SMITH: We held meetings in Westport, Dane Co., from the evening of the 11th inst., to First-day, the 14th. The weather was unfavorable: it was rainy and became very muddy, so that the attendance was not large. We found a few at Westport firm in the faith of the Sabbath, and not at all moved by the inconsistent course of Mr. Stephenson and others. But several of them were literally enveloped in the Age-to-come theory, with little or no faith in the Third Angel's Message. As we too often find in such cases, the labor of the sixth day of the week was suffered to infringe on the sacred hours of the Sabbath. We have daily increased evidence that the Third Angel's Message is present truth, and that by it God will gather the remnant and prepare them to pass through the perils of the last days. The convictions of former years are greatly strengthened by the past course of some, and the present position of others in Wisconsin, that the Age-to-come is subversive of the present truth. Many with whom we have conversed do not realize this, because they are not aware of their own wide departure from the truth, and their destitution of the power of godliness. It is lamentable to see those who once rejoiced in the fullness of the gospel, whose minds have been so far diverted from the work of preparation that they have lost their watch and ceased to pray, and yet contend that they are on the way to the joys of the blessed. We can never realize the blinding tendency of error when we embrace it, nor how fast we run into the dark when we neglect the truth. How much we need the Spirit of God to guide us into truth, in these days of peril and delusion. On Second-day, the 15th, I left Westport on foot for Baraboo, leaving Bro. Andrews to bring our trunks on the stage next day. But the frost was leaving the ground very fast, and it rained considerable; the roads became impassable so that the stage could not go through. Bro. A. was obliged to follow me on foot through the deep mud, and we met at Bro. Stanley's, in Sauk Co., on Fifth-day, the 18th. My meeting with this dear family was a joyful one to me, as we embraced the truth nearly together, and they are among the few in this State who have stood firm on the truth against the advocates of error. Next morning in company with Bro. S. we started for Mauston, and arrived at the residence of Bro. Steward just as the Sabbath commenced. Our meetings at Mauston were held under unfavorable circumstances, as we were both worn down by our very toilsome journey, and our books were all left behind. And it was so muddy that we had no meeting on the evening of the Sabbath, or the evening after. Notwithstanding all this it was a good meeting, and one which we shall long remember with pleasure. Here I met with a few old acquaintances who have kept the Sabbath ever since the Message was first preached in Wisconsin. There is quite a large church in this vicinity, most of whom have embraced the truth under the labors of Bro. Steward. They are all firm in the faith of the Third Angel's Message, and the Age-to-come is not so much as named among them, as far as we could learn. By this it will be seen that Bro. S. has been teaching present truth to them instead of the erroneous theories of the future, so popular in some parts of this State. This will be very gratifying to many readers of the REVIEW, who have not, for some time past, known the position occupied by Bro. S. Our last meeting with this church was mostly spent in social conference, and the Lord was with us. A fervent desire was manifest to grow in grace: and it was with regret that I left them, for I felt assured that a few more meetings would have been very profitable to the church. But it seemed to be duty for us to separate for a season before the meeting in Marquette Co.; so on the morning of Second-day I left with Bro. Thurston for Waushara Co., leaving Bro. Andrews to labor with Bro. Steward where providence should open the way. At Mauston we were much gratified to meet with Bro. Locke of Reedsburgh. Bro. L. was formerly a minister of the christian denomination, but is now strong in the faith of the Third Angel's Message, which he is endeavoring to lay before his fellow-creatures. Our earnest prayer is that God may bless him in this work, and guide him fully into the truth, and sustain him in its proclamation. J. H. W. The Rheims New Testament Translation
FROM a translation of the New Testament made by the English College at Rheims, 1582, we take the following: Heb. i, 1. God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all. Verse 2. In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world. Verse 3. Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the Majesty on high." Note on verse 3. "The figure; that is, the express image and most perfect resemblance." Gal. iii, 19. Why then was the law? It was set because of transgression, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator. Dr. Jortin says, "They have been too much extolled by Papists, and by some Protestants. They were a collection of men who were frail and fallible. Some of those councils were not assemblies of pious and learned divines, but cabals, the majority of which were quarrelsome, fanatical, domineering, dishonest prelates, who wanted to compel men to approve all their opinions, of which they themselves had no clear conceptions, and to anathematize and oppress those who would not implicitly submit to their determination."—Jortin's Works, Vol. vii, charge 2. Forgetting Blessings Amid Grievances
What unthankfulness it is to forget our consolations, and to look only upon matter of grievance; to think so much upon two or three crosses as to forget a hundred blessings. Ps. ciii, 2.—Dr. Sibs. Riches and abundance of the earth loads more than it fills; and men's wealth only heightens their wants. The great man oftener wants an appetite and rest, than the poor man meat and a bed to lie on. Eccl. v, 10, 12.—Fleming. A WARNING.
By Ellen G. White
Bro. Smith : As I could see the possibilities and dangers of the people to fear for many, and I wish to see a new thing in a following, which I consider a most serious thing. As it became evident a few years since that the burden of the Third Message would be in the West, a brother, who had much of this world's good, resolved to move West with his family, and thus introduce the work in the West. He went with one intention, his wife with another. His intention was to proclaim the truth, but her intention was to have all their means laid out in house and lands, that the means not only be secured, and kept from the cause of God, but that her husband's time be also employed in building, planting, sowing &c. He was convicted of his duty to dispose of a portion of his means to advance the cause of God, but it was a great sacrifice for him to make, for he loved this world, and he was easily persuaded by his wife and daughter, to gratify their desire and love of their earthly treasure, and retain it. He disobeyed the call of God, to gratify his wife and daughter, and was too willing to excuse or cover up his love of the world, under a show of duty to his family. At a certain time, the Lord gave me a view of their situation. I saw their worldly-mindedness, that instead of living out their faith after they went into a new country, they were getting a firmer grasp of this world, until it was a proverb to those around them. They professed to be looking for the glorious appearing of Jesus, professed to be God's peculiar people, that he was purifying unto himself a peculiar people, zealous of good works, yet purchasing their large attractive lands, thus plainly declaring by their works, that this world was their home, that here was their treasure. I was shown the wife of our brother, that she was engrossed in the spirit of this world, and loved and worshiped it; that she must unfasten her grasp, that she was a stumbling-block in her husband's way, she was holding him back, and was unwilling that he should sell and give alms, also unwilling that he should go out to talk the truth to others. I saw that unless she got out of her husband's way, cut loose from the world, and distributed to the necessity of God's cause, the Lord would visit the family with judgment, and move her out of the way. She heeded not the message. Her whole mind was occupied in fitting up and making improvements to stay here. In the midst of this, affliction came. She was prostrated by disease, and taken away. A few weeks after her death we visited the place with the message to the Laodiceans. We entered the dwelling of the afflicted family, and labored and prayed for them. They were in a low, worldly-minded, discouraged state. A heavy burden rolled upon me. The father was struggling for freedom, for liberty. The Lord graciously met with us, and let a little of his light shine upon us. But still we knew there was much to be done. As our brother would come up to the point to give up the world, and get it out of his heart; as he would lay his farm upon the altar, and say he would sell a part, or all of it, then the daughter would act the same part the mother had done, to pull him back, and she would plead for their treasure here. O what agony of spirit I felt. We had a season of prayer. The sufferings of the Son of God were held up before me. His agony in the garden of Gethsemane, as the sins of the whole world were laid upon him, his shameful death upon the cross, all to save guilty man. He, for their sakes became poor, that they through his poverty might be made rich. Then to see how little those for whom this sacrifice was made, were willing to suffer for the truth, I could hardly endure the realizing sense of these things. Before I left that place I was shown in vision that God had taken the mother away in anger, and unless the father and daughter submitted to God, unless they cut loose from this world and had their affections weaned from it, God would step over the threshold again in judgment. I was astonished at what was shown me in vision. I saw that this brother loved this world more than he ever thought he did, and that it was a snare to him, it deceived him. I saw that he was so close and snug in deal, it really carried him beyond the bounds of strict truth and honesty. Said the angel, The deceitfulness of riches causes many, many of its possessors to stumble over their riches to perdition, while only a few with the unrighteous mammon will make friends, and finally be received into everlasting habitations. I saw that the brother did not give his hired help a decent chance to serve God. It was hurry, hurry, work, work, as though they had not a dollar at their command. There was but little chance for them to pray. I saw that God seeth not as man seeth, for God despised such snug dealing and covetousness, and without an entire reform, it was impossible for him to be saved; that he was straining every nerve to save a little means, that would be no blessing to himself or others; that he did not possess a noble generous disposition. I saw that it was right to economize, but it had been stretched into meanness without any goodly object, only to add to their treasure which would shortly eat their flesh as it were fire, unless they, as faithful stewards, made a right disposal of their Lord's goods. I saw that he had hardly allowed himself time to pray, and that it had been a mere dry form without the power. I saw the daughter's covetousness, that her life was all wrapt up in selfishness. She had suffered no lack. Every want had been supplied. She had lived for herself, and her heart seldom beat in sympathy for other's woes or wants; that such closeness, such selfishness, covetousness, was seldom seen, and that this, without an entire reformation, would prove her ruin; and if her father left her a few thousands, whether he lived or died, it would be enough to ruin her, and displease God. I saw that the father had not been pitiful to the unfortunate, those who labored for him, not even to the poor orphan. There had been such snug dealing practised toward them, that God could not look with any pleasure, until full restitution should be made; for he regarded it with abhorrence. All this I related to him, while my soul was bowed with deep anguish. Last Summer I was again shown this brother's case, that he was not moving fast enough, that he was not using his means to advance the cause of God as fast as he should. The next news I heard was, that he was dead, and had left his large property to his daughter. Nothing was bestowed upon the cause of God. Last Tuesday, [March 30th.] I saw that Satan's wish had been gained. While he lived, his brethren had plunged into the world beyond their means, and stood ready to hire the use of his money to advance their own interests, and thus it was kept from the cause of God. And I saw that Satan had it just as he wanted it at his death, that nothing be left to the cause of God, but his daughter be cursed with it, and placed in a situation where it is easier for a camel to go through the eye of a needle, than for her to enter the kingdom of heaven. I saw that it was the design of Satan to keep all the means from the ranks of the truth that he could, and to use it as a stumbling-block for souls. He is willing that those who profess the truth, and are snug, selfish and covetous, should have means in their possession, for they idolize it. They nourish it, and it will prove their ruin; for they lay up treasure upon earth, and lose their treasure in heaven. As I have seen that the reward of covetousness thus far upon this family should be a warning to the church, I cannot withhold from the people of God what has been shown me respecting them. Jesus Reigns Upon Two Thrones.
By F. M. Bragg
"To him that overcometh will I grant to sit with me in my throne, as I also overcame and am set down with my Father in his throne." Rev. iii, 21. Paul in his epistle to the Hebrews, says, "We have such an High Priest who is set down at the right hand of the throne of the Majesty in the heavens, a minister of the Sanctuary and of the true tabernacle which the Lord pitched and not man." Heb. viii, 1. In Zech. vi, 12, 13 is brought to view the united reign of the BRANCH (Christ) and the LORD (the Father) on the Father's throne. "The counsel of peace shall be between them both." Verse 13. That this united reign of Christ and the Father commenced with Christ's ascension to the heavenly Sanctuary, and closes with his priestly office, is clearly brought to view in Jesus' promise and Paul's testimonies. Heb. viii, 1; 1 Cor. xv, 24-28. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule and all authority, and power." Verse 24. The kingdom which Christ is to deliver up to the Father just before his second coming, evidently is the kingdom in which his priestly reign is accomplished, in union with his Father on the Father's throne, during which time God, the Father, is subduing the wicked unto Christ. "And when all things are subdued unto him then shall the Son himself be subject unto him (the Father) that put all things under him that God may be all in all." Verse 28. There is but one kingdom which Christ can deliver to the Father prior to his appearing and kingdom. David says in Ps. ciii, 19, "The LORD (the Father) hath prepared his throne in the heavens and his kingdom ruleth over all." Again in Ps. cx, "The LORD said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." Paul says he is at the right hand of the throne of the Majesty in the heavens. And sixty-five years after the crucifixion Jesus says, "I am set down with my Father in his throne." And the testimony shows that Christ remains there while the Father is subduing Christ's enemies under Christ's feet. "And when all things are subdued unto him then shall the Son himself be subject unto him (the Father) that put all things under him (Christ) that God may be all in all." Verse 28. The kingdom which Christ delivers up to the Father cannot be his own kingdom, for "of his kingdom there shall be no end." Luke i, 33. If he were to deliver up his own kingdom there is a point of time when Christ's kingdom terminates. But the Scriptures plainly teach that Christ is to take his own kingdom, or throne, and reign forever and ever. "Of his kingdom there shall be no end." Luke xxii, 29. Jesus' reign in union with his Father in the Father's kingdom is co-existent with his priestly ministration in the heavenly Sanctuary. When he has finished his priestly work, leaves the heavenly Sanctuary, he delivers up the Father's kingdom, takes his own throne in the heavenly Jerusalem, the capital of his kingdom. Thus the marriage is consummated between Christ and the New Jerusalem, (our Mother,) and he comes from the wedding to receive his children. We must be "like unto men who wait for their Lord when he shall return from the wedding." Luke xii, 36. He comes King of kings and Lord of lords, [Rom. xix, 15; xvii, 14,] to rule his enemies with a rod of iron, and dash them in pieces," &c. Therefore he receives his authority as King, his own kingdom, or throne, before he comes to gather the subjects of that kingdom and destroy those who would not have this man to rule over them. A certain nobleman went into a far country to receive for himself a kingdom and to return, and it came to pass when he was returned, having received the kingdom, &c. Luke xix, 12. Jesus said, "I go to prepare a place for you, and will come again and receive you unto myself, that where I am there ye may be also." John xiv, 3. "Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now, but thou shalt follow me afterwards." John xiii, 36. "A little while and ye shall not see me, and again a little while and ye shall see me, because I go to the Father." John xvi, 16. Paul says, "Then we which are alive and remain, shall be caught up together with them (that sleep) in the clouds, to meet the Lord in the air; so shall we ever be with the Lord." 1 Thess. iv, 17. Matthew testifies, that immediately after the destruction of the wicked, "Then shall the righteous shine forth in the kingdom of their Father." Matt. xiii, 43. The length of time they are to remain in the kingdom of God, is another part of the subject and determined by other testimony. That Christ reigns in his Father's throne through the gospel dispensation, or his priestly ministration, there is clear and positive evidence. Also that during this time of mercy, God, the Father is subduing the enemies of Christ unto Christ. And when they are made subject unto him, they are given into his hands for destruction. There is a plain distinction175made between the subduing by God, during Christ's ministration, and the destruction by Jesus at his second appearing. It is a solemn thought that we are rapidly hastening to the decisive moment, from which there is no change. Soon Jesus has finished his work of mercy forever. The Angel that now hears us warning will then cease to entreat. Who will be able to stand when there is no mediator? They only who have clean hands and pure hearts! That these solemn truths may sink into my heart and lead me to overcome every wrong, that I may be permitted to sit with Jesus in his throne, as he overcame, and is set down with his Father in his throne, is my earnest prayer.
F. M. Bragg.
Cambridge, Wis. Pray—for the year is ending,
The last thou e'er may'st see;
And the life thou wouldn't be mendin',
May he never more to be. Pray—the New Year will open
With hopes that must deceive;
And many a heart be broken,
That's now too proud to grieve. Pray—for the tempter trieth
The wiles that failed before:
In every path there lieth
The last year's snare, and more. Pray—for death's poisonous arrows,
Are flying thick and fast;
And this year's coming sorrows,
May be greater than the last. Pray—for the dark wave's nighing,
That overwhelms the whole;
And Winter winds are sighing,
A requiem for thy soul. Pray—now the Saviour's waiting
To show thy sins forgiven;
And the Holy Ghost entreating
To seal thee heir of heaven. L E T T E R S .
By M. E. Morey
"Then they that feared the Lord spake often one to another"
BRO. SMITH : I wish to say to you that the Review is a welcome vistor to me, and I should hardly know what to do without it. I have ever felt to praise the Lord that it was placed in my hauds, for I do love the truths it advocates. I do praise the Lord for what he has done for me, in showing me the present truth. It is about four years since I began to look towards the Sabbath. About that time Bro. Holt was at this place, and five or six of us met together to pray for the Lord to work in his own way; and I have ever felt to praise God for that meeting; for it was then that the Lord began to show me that I was trampling his holy commandments under my feet. I feel that I can truly say that I desire above every thing else to do the will of my heavenly Father. Pray for me that I may overcome every besetting sin and at last stand with you on mount Zion. West Winfield, N. Y., March 30th, 1858.