THAT the earth is to be the future inheritance of the saints; that they are to take the kingdom under the whole heaven, and possess it forever and ever, we know. But that the earth redeemed is not the only object held out before us as Heaven, we also know. Earth is not now Heaven; but there is a Heaven now in existence: "Our Father who art in Heaven." To this place, now called Heaven, is there a promise that the righteous will ever go? Said a writer in an Advent paper recently, "The only Heaven the saints will ever know is this earth;" and another offers five dollars reward for "a passage which states that the kingdom which Christ and his apostles preached is to be anywhere in the skies;" which we understand is meant to deny that any portion of our reward is to be anywhere but on this earth.
This position is open to serious objections:
It places the creation of the new heavens and new earth at the second coming of Christ. The reward of the righteous commences at the appearing of their Lord; hence, if no portion of the reward is to be given anywhere but on this earth, it must be immediately purified for their reception. It is therefore held that the saints are caught up and held suspended somewhere in mid-heaven while the elements are melted with fervent heat, and until the earth is renewed for their eternal abode, when they immediately descend from their airy mansions and take possession. The kingdom of God is then established, and they are possessing it according to the promise.
Granting that this is so, let us go forward one thousand years. When this period has elapsed from the second coming of Christ and the resurrection of the righteous, the wicked dead are raised as we are expressly informed in Rev. xx. Being raised, true to their old instincts, they make war upon the saints, and "come up on the breadth of the earth." What earth? The new earth? Certainly, if the earth was renewed at the second advent, one thousand years before. But who can believe that the fair plains of the beautiful and purified new earth will ever be polluted by the foul tread of the wicked? Who can believe that this earth will ever be purified for the abode of the righteous, and at the same time the ashes of the innumerable multitude of sinners remain unpurified within it? Who can believe that the new earth, after the righteous have dwelt therein a thousand years, and built them houses, and planted them vineyards, as they are to do in the new earth, Isa. lxv, 21, will be abandoned for any time, however limited, to the Devil and his followers? Who can believe that the arch-fiend and his forces will ever thus be found within the limits proper of the kingdom of God? And who can believe that before these vile hordes the saints of God will be compelled to flee like the timid dove before the devouring hawk, till they find themselves at last, trembling and besieged in the New Jerusalem? But thus it is to be on the hypothesis we are now considering; for the saints are all in the city, and the wicked hosts are encamped around it like an army of besiegers, when fire comes down from God out of Heaven and devours them. Rev. xx, 9. And need we repeat our question, Who can believe all this?
The Bible presents us with a better view.
1. The wicked are never allowed to place their feet upon the new earth; for it is not purified till after their resurrection. This is proved by a comparison of 2 Pet. iii, with Rev. xx, from which we learn, 1st. That the perdition of ungodly men is their destruction after they come up in the second resurrection. 2nd. That it is not till this time that the elements melt with fervent heat, and the works that are in the earth are burned up; and 3rd. It is not till after the elements are thus melted, and the earth also, that we are to look, according to the promise, for the new heaven and new earth. And as the earth is reserved unto this fire, against the day of Judgment and perdition of ungodly men, we conclude that the same fire which destroys the wicked, purifies the earth; and from these fires it is brought forth fair and glorious, a home in which the righteous evermore shall dwell.
Thus all that the wicked see of the kingdom of God is the new Jerusalem after it has descended from God out of Heaven; and they behold that only as outsiders. They have the promise, if that can be called a promise which only excites to unutterable anguish, of beholding Abraham, Isaac, and Jacob in the kingdom of God, and they themselves thrust out. But upon the fair domain of the earth made new they are never permitted to tread, nor upon its glories are they ever suffered even to look.
Then where are the saints during the thousand years that intervene between the first and second resurrections?
1. They are with the Lord; for when he appears the second time, the saints are caught up to meet him, so to be forever with him. 1 Thess. iv, 17.
2. They are not on the earth; for it has been shown that the earth is not renewed till the end of the thousand years, after the second resurrection; and they certainly do not take possession of it, till after that change has been accomplished.
3. They are not suspended somewhere in mid-air; for they live and reign with Christ, Rev. xx, 4; which shows that they are where Christ has his throne, and accomplishes a portion of his reign.
4. As they live and reign with Christ, the conclusion is evident that they are not in a migratory state, but occupy some definite and fixed locality; hence,
5. If we can ascertain to what place they are taken when they are caught up to meet the Lord, we shall know where they are during the thousand years; for they remain in that place, till the thousand years are fulfilled.
Now testimony is not wanting to show that they are taken to Heaven, the place that is properly meant by that term, the place where God resides, and where the New Jerusalem is at present located. Christ in his sermon on the mount, tells his disciples to rejoice when men persecute them, and to be exceeding glad; for great is their "reward in Heaven." Matt. v, 12. Here they are promised a reward in Heaven; but the word Heaven, as here used without any limiting or qualifying term, never, we believe, carries us forward to the new-earth state, but refers to the place where God now dwells; as, "There is a God in Heaven who revealeth secrets," &c. Dan. ii, 28.
Again, when Christ told his disciples, as he was about to leave them, that he was going to prepare mansions for them, he promised to come again and receive them unto himself that where he was they might be also. John xiv, 1-3. By these mansions is doubtless meant the New Jerusalem. This city is now "above," in Heaven. Gal. iv, 26; Rev. xxi, 2. We are to be received into that city, when the Lord "comes again." But that city does not come down, or change its location to this earth, till the end of the thousand years; hence at the second advent the saints must be taken to Heaven where the city is. The language itself implies this: Christ does not say to his disciples, I will come again to dwell here on earth with you, that where you are, there I may be also; but, I will come again and receive you to myself, that where I am there you may be also. See also 1 Pet. i, 4; Heb. x, 34.
We have now noticed two positive promises that the saints should be taken to Heaven, and there enter upon their reward. Now if John in viewing the redemption of the people of God, should behold the fulfillment of these promises, it would if possible make the matter still stronger, or at least show that our interpretation of them is correct. Let us then look at a few scenes brought to view in the Revelation.
In chapter iv, John says he saw a door opened in Heaven. He beheld Jehovah seated upon his glorious throne; and before the throne there was a sea of glass like unto crystal. In chapter xv, 2, he tells us that upon this sea of glass, which was before the throne of God in Heaven, he saw those standing who had gotten the victory over the beast and his image, the mark and the number of his name, having the harps of God, and singing the song of Moses and the Lamb. Here was a company redeemed from the earth, seen by John in Heaven.
Again, in chapter vii, still beholding things in Heaven, he saw a great multitude out of every nation, kindred, and tongue, clothed with white robes, before the throne of God and the Lamb. In chap. xiv, he saw a hundred and forty-four thousand with the Lamb on Mt. Zion. Mt. Zion is in Heaven. Joel iii, 16; Heb. xii, 22. In chap. xix, John says he heard the voice of much people in Heaven, shouting triumph over the great harlot, an earthly power by which they had long been oppressed.
And all these scenes are located at the time when the people of God emerge from their conflict with the powers of darkness in this world, and long before they take possession of the earth at the end of the thousand years. They therefore unmistakably designate the place to which the saints are taken at the commencement of the thousand years, and show it to be Heaven. Summed up, the testimony would stand thus:
1. During the thousand years the saints must be in Heaven; for there is no other place where they can be.
2. We have the positive promise from the lips of the Saviour that his followers shall be taken to Heaven, and there receive an infinite reward.
3. John beholding the close of the church's pilgrimage, and the conclusion of her warfare, saw them, a victorious, rejoicing, shouting multitude in Heaven. Need we further evidence that the saints are to go to Heaven?
A brief glance at the order of events as introduced by the testimony herein presented, will perhaps best conclude these few thoughts.
1. At the second coming of Christ, the saints are caught up to meet the Lord in the air, and are taken to the New Jerusalem above.
2. They there reign with Christ a thousand years, apportioning the judgment upon the wicked dead, and fallen angels. 1 Cor. vi, 2, 3; Rev. xx, 4.
3. By the terrible scenes attending the second advent, the earth is made empty and waste, and reduced to its original chaos. Isa. xxiv, 1-6, 19-23; Jer. iv, 19-28.
4. In this desolate condition the earth remains while the saints are in the New Jerusalem above allotting the due measure of punishment to the wicked, whose guilty dust still slumbers in its chaotic bosom.
5. The earth in this state of ruin and chaos, constitutes the bottomless pit in which the Devil is bound a thousand years; Rev. xx, 1-3; for it is expressly called the bottomless pit before brought from its original chaos, Gen. i, 2, and when reduced to the same state again, it would of course be described by the same term. The word rendered deep, in Gen. i, 2, is abyss, the precise word which in Rev. xx, 3, is rendered bottomless pit.
6. The end of the thousand years having come, and the judgment due to each sinner having been apportioned or written, Christ makes another move in the establishment of his kingdom. He now comes forth to reclaim its territory proper, and hence comes down with the New Jerusalem and his saints to the earth.
7. Out of the dreary earth, on which have now accumulated the additional desolations of a thousand years, the wicked dead are raised, and the Devil goes out to deceive them. He knows the time has come for the last conflict, and he gathers them up around the New Jerusalem, the point of entrance which Christ has made into this revolted territory.
8. The judgment is there executed upon them; and this judgment which the saints have had some part in allotting, they also have some part in executing. Ps. cxlix, 9. Fire comes down from God out of Heaven and devours them. This constitutes the burning day spoken of in Mal. iv, 1; 2 Pet. iii. Then the heavens pass away with a great noise, and the elements and the earth itself, melt with fervent heat. Then, just as the ark of old was surrounded with the watery element, so the New Jerusalem will be surrounded by this ocean of liquid flame. Thus is the second death. But on the righteous we are told that the second death "hath no power." They can endure the fiery element, and hence can go forth, as the prophet says, Isa. lxvi, 24, and look upon the carcasses of those who have transgressed against the Lord, as they are being reduced to ashes beneath their feet. Here the righteous109afford a practical answer to the question of the prophet, Isa. xxxiii, 14, "Who among us shall [can] dwell with the devouring fire? who among us shall dwell with everlasting burnings?"
9. The judgment being executed, the wicked burned up root and branch, the earth comes forth from the fiery ordeal, purified. He who sits upon the throne then says, behold I make all things new. The new heavens and new earth thereon come forth, to be the everlasting abode of the righteous. Then they inherit the kingdom prepared for them from the foundation of the world. No stain of sin then pollutes the universe; no cloud of evil darkens the horizon; but before them is spread out an unclouded prospect of life peace and happiness forever and ever.
The Time has Come,
By H. C. Miller
WHEN every one who professes to keep the commandments of God and the faith of Jesus should be up and at work with all the ardor of which he is capable. Do not say, "Oh, if I could only preach as such an one does, I would go into the field," and then because you cannot do it, do nothing. "In a large house there are many vessels." Does the little cup say, Because I am not the great kettle I can hold nothing? "Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?"
Shall we, because we have not the gifts that others have, because we cannot be apostles, shall we fail to use the gifts we may possess? Because we are not prophets shall we refuse to be helps? This would be unwise. Now although we have not been set in the church as apostles, yet there is work for each and all. Paul does not say that God has only set apostles, as the extent of the gifts, but prophets, teachers, helps, &c., but no drones.
Now there is a way in which all may work. How easy it is for the most unlearned and diffident brother or sister to put a tract into the hands of a sinner, or some thoughtful friend, or investigating neighbor? Who cannot speak a word, no matter how simple or weak it may seem? God hath chosen the foolish things of this world to confound the wise, and weak things of the world to confound the things that are mighty. Then speak that word for Christ. Reformations repeat themselves. Their characteristics are similar. When God saw the necessity of arresting the sinfulness of the papal church, he raised up a Luther, a Melancton, a Zwingle, a Farrel, who could write, speak, and reason well, and others who could teach and lead small bodies of those who were converted by the truth spoken by the others. Others furnished the means to print these thoughts and truths. Others bought and scattered them. How they did work, readers of the History of that Reformation know. The result was, the work rolled on with a power and success that none could resist.
Let us do likewise. Let not the foot say, Because I am not the brain I can do nothing. Work, work. Do you want the Lord to come quickly? Do you want your ears gladdened with the loud cry of the third angel? Do you want to see the whole earth lightened with his glory? Then work, work, for short is the time; and the night cometh, when you can no more work. Scatter the books. Scatter the tracts. Circulate the papers. Speak the words. Put forth the efforts, and then pray, and your hearts shall be gladdened by the latter rain.
H. C. MILLER.
Chicago, Ill.
The Word of God.
By J. Clarke
"Thy word is a lamp unto my feet. Psa. cxix, 105." Man, feeble, dying man, when left to his own resources, is truly a forlorn and benighted being. He is weak in body and mind, subject to disease and accident, and countless misfortunes in this life; and worse than all, he is continually exposed to the degrading influences of sin and Satan.
Literally separated from his Creator, until he has forgotten that he owes him allegiance; unable to rise from this sin-cursed earth; dying, withering, fading, decaying; man is at best a wanderer, an exile.
Far away in the azure heavens, he beholds bright constellations of stars, where he imagines bright celestial beings who never sinned, abide, and hold rapturous and holy conversation with their Creator, whom they never offended. But how can man mount to those celestial abodes, and climb those lofty heights, or pass that long route, that dread ocean of space, to where Orion gives light and splendor and beauty to those radiant spheres? Or were it possible for him to visit those favored abodes, could he assure himself of the society of those holy beings? Would they associate with the unholy and sinful race of Adam?
Left to his own reflections, without the word of God how many perplexing questions would arise! What doubts! what fears! what unexplained, undefinable, desires and longings, and aspirations! and, alas, what gloom would settle over the tomb!
But the mystery is solved. God's precious word unravels the dread mystery of sin and the grave; and spreads a halo of glory about the tomb of the just. The Bible answers every query and solves every doubt.
In this blessed book, the lover of history, finds full information of past and future events, beginning with the first Eden, and reaching over a period of seven thousand years, to the second Eden in the earth made new. Here the lover of prophecy may be feasted with the words of inspiration telling of scenes to come; the future history of our race and of the planet we inhabit.
Here the antiquarian may find interesting relics of the past; and authentic information of the origin of man; and in the book of God he may find a direct quotation from the writings of Enoch, its style bearing witness that it is copied from a writing totally unlike the style of Jude, who made the quotation, as different as the style of David the psalmist is from that of Luther the reformer.
He who loves to dwell upon Christian experience, may find in the Bible a rich and pleasing variety. Here are promises and threatenings, encouragements and warnings; here are lamentations and hymns of praise.
In this holy book, we find laws interspersed with history, and laws statutes and commandments, so mingled with exhortations, experience, and interesting relations of facts, that they seem more like kind advice than like laws.
The Bible is the moral sun of our race. It is so, not to us alone, but as much to those who went before us; they walked in the same light.
Written at different periods in the world's history, by kings and statesmen, by shepherds, herdsmen and fishermen, by poets and philosophers, men of different nations and languages, they breathe a like spirit, and speak the same sentiment, though in different ways, and circumstances.
God's word is the grand lever by which the moral world is moved: never yet a sinner was enlightened and brought to repentance, but directly or indirectly by means of the Bible; and by this means the Christian grows up into Christ.
The world of mankind are indebted to God's word for all their blessings; and those lands once blest with wealth, enlightenment and civilization, in connection with the existence of God's word and people among them, relapsed into darkness and degradation, when they had driven all such influences away from them; and those countries where God's word has freest course, have most of political, moral, and social privileges and happiness.
It is a precious and blessed book; and he who would live nearest to God, must read it most, and with a humble, prayerful spirit.
God speaks in this blessed book. Would you hear the thunders of Sinai, or the still small voice which Elijah heard? or would you hear him at the baptism of Jesus, or on the mount of transfiguration? Then read often and much, and with prayer for the aid of the Spirit.
Would you foil Satan and win the love of Jesus, would you overcome the world, the flesh and the Devil? then read and meditate in the word of God.
Does it seem for a moment dry and uninteresting? repair to the throne of grace, and seek from the Author of the Bible, a fresh baptism of the Spirit.
Then when your soul is in raptures at the views of God's goodness and love, you will say with an inspired writer, "How sweet are thy words unto my taste, yea, sweeter than honey to my mouth!" Psa. cxix, 103.
Monthly Meetings in N. Y.
By Elias Goodwin
Bro. WHITE: The Lord is manifesting himself unto his people in Oswego and Jefferson counties, as he does not unto the world. We had the best Monthly Meeting the first Sabbath in Feb. that we ever had in Roosevelt or in Oswego county. Bro. Taylor was with us and laid the axe at the root of the tree, which caused the brethren and sisters to begin to bring forth good fruit, by humbling themselves greatly before the Lord, by confessing their sins one to another, and taking up the stumbling-blocks out of each other's, and sinners' way.110
Truly the spirit of Elijah the prophet was there, turning the hearts of the fathers to the children, and the hearts of the children to the fathers: There was one infidel in the house who was affected unto tears in beholding the wonderful work and power of God operating on the hearts of his people. There was also a German who had only been in this country a few weeks, and could neither speak nor understand our language, who was also affected to tears.
There were brethren and sisters gathered from Kirkville, West Monroe, Clay, and Oswego. After getting together through a bad storm, the storm increased, and continued, so that we were blocked in by the storm and snow, and could not get away, but continued the meetings four days. Those that thus confessed their sins, were greatly blessed, and their children were converted to God. Bro. Patten, wife, and daughters, were much blessed, and God worked through Bro. P. to the edification of the church, and for the good of some that were under the power of darkness. The last meeting, Tuesday evening, was a most triumphant time; and the loud praises of God, ascended from most, if not all in the house; and continued until after midnight.
Last Sabbath, the 10th, I attended the meeting at Adams' Center. While there, Bro. Taylor received a letter from Roosevelt, stating that the meetings had continued every evening since he left, and that the interest was increasing, and God was working in power, not only for his people but also for sinners, and that if the interest continued to increase, their house would soon be filled. They also requested Bro. Taylor to come back immediately and take charge of, and help carry on, the meeting; but having his appointments out, and there being strong brethren there who were capable, if they only kept humble, of carrying on the meetings, he did not feel it duty to comply with their request.
The meeting at Adams' Center commenced about the same as at Roosevelt, and continued for a season in the same direction. The work did not take quite so deep root in many of the saints as at Roosevelt; but the same spirit in a degree was there, turning the hearts of the fathers to the children, and the hearts of the children to the fathers. On the whole, we had a good and profitable meeting—the best probably that they ever had at Adams' Center.
Bro. Taylor was with us, and seemed to be filled with the fullness of the blessing of the gospel of Christ, and spoke the truths connected with the third angel's message with power and with the demonstration of the Holy Spirit.
Brethren and sisters, it is high time that we let the spirit of the third angel's message have a large place in our hearts, and work like leaven there, until the whole lump becomes leavened and holy unto God; then can we present our bodies a living sacrifice, holy and acceptable unto him, which is our reasonable service; then we shall not be conformed to this world, but we shall be transformed by the renewing of our minds; and then we can prove what is that good, and acceptable, and perfect will of God.
Brethren and sisters, I feel to thank God with all my heart for his abundant grace and mercy to such a poor sinner as I have been; and that he has called me to go with his remnant people who are keeping his commandments, and the faith of Jesus. What greater honor could be bestowed on us, than to be called with this holy calling? Oh, I mean by the grace of God to so live, that I may not only be called, but also chosen. God, by his Holy Spirit, I believe, has of late worked a good work in my heart, and I want it to go on unto perfection, until I shall find myself among those "that are without fault before the throne, and in whose mouth there was found no guile."
I would say, to the praise of God, that the "Health Reform" has done a great work for me, not only in body, but also in mind. In transgressing the laws of my being all my life, I had become the mere shadow of a man, ready at any moment to drop into an untimely grave; but thank God, since I have been trying to bring my habits of life to conform to God's word, and the laws of life, I feel like a new being, both in body and mind. I now enjoy a comfortable degree of health; and instead of being most of the time filled with aches and pains in my body, and the mind desponding, discouraged, and many times without hope, I am now free from physical suffering, and enjoy almost constantly that peace of mind which none can enjoy without obeying the laws of God, both morally and physically.
We must come up to the help of the Lord against the mighty, or he will curse us as he did "Meroz and the inhabitants thereof." Judges v, 23. And in order to do this, we must take hold with zeal of the work of reform, "and cleanse ourselves from all filthiness of the flesh and spirit. Then can we perfect holiness in the fear of God." Then shall we be temples of the Holy Spirit, and be prepared to participate in the loud cry which we have been talking about so long. When we purify ourselves by obeying all the truth, then will God fill us with the Holy Spirit, and we then can glorify him with our bodies and with our spirits which are his. Then we shall go forth terrible as an army with banners. I verily believe that the work of God is much retarded, by his people not taking hold of, and living out the light that we have had on this subject. "If ye be willing and obedient ye shall eat the good of the land!" How much better it is to obey and receive a blessing, than to rebel and be cursed.
"Dearly beloved," says the apostle, "I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul." "This I say then, Walk in the Spirit, and fulfill not the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit lusteth against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would." That is, if we fulfill the lusts of the flesh, we cannot walk in the spirit, or be led by it. "Be not deceived; for God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. For if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." And they that are Christ's have crucified the flesh with its affections (passions, margin) and lusts.
These scriptures, with many others that might be quoted, ought to be enough to convince us of our duty in regard to overcoming the lusts of the flesh; but until we take hold in earnest and live out this reform, in our diet, and other habits, we shall never be able to overcome the lusts of the flesh.
By the grace of God, and the help of his Holy Spirit, I am determined to be a perfect overcomer.
ELIAS GOODWIN.
Oswego, N. Y.
Evading the Truth.
By Roswell F. Cottrell
STRANGE as it seems, men who profess to believe in God—"that he is, and that he is a rewarder" of all according to their works—will still trifle with his laws, and fancy they can shirk their responsibility and escape the scrutiny of his all-seeing eye, because they cannot see things as they are plainly expressed in the word of God. They dare not trifle with human laws and expect to escape punishment on a plea of ignorance; but in respect to the divine law, they think it makes no difference if it is not obeyed with exactness. But for fear that they may be compelled by the force of convincing arguments to see the glaring falsity of their position, they will not hear or read.
But what will it avail them in the judgment, that, when they might have learned the truth, they shut their eyes and said they could not see? Their flimsy covering of falsehood cannot hide them from the piercing view of the Almighty. They must be aware of this, if they do believe in God. Hence we must conclude that, notwithstanding they profess it, yet they have no living faith at all.
This is the great difficulty—it is want of true faith. The Jews rejected Christ in his first advent for want of faith in the Scriptures they professed to believe. While professing faith, they were infidels. Just so it is now. Thousands are in a similar condition—professing faith, yet closing their eyes and their hearts against the truth, the present truth, the only truth which can sanctify and save them. "Nevertheless when the Son of man cometh, shall he find faith on the earth?" Luke xviii, 8. Campbell's version says, "And will not God avenge his elect, who cry to him day and night? Will he linger in their cause? I assure you, he will suddenly avenge them. Nevertheless, when the Son of man comes, will he find this belief upon the earth?" This belief, that is, the faith that Christ is suddenly coming to avenge his elect—to slay their persecuting enemies and save them.
Oh, that professed Christians had faith in Christ!—that they believed his promise that he will come again, and that he will appear to the generation that have witnessed the promised signs. If men had living faith they would obey the word and keep his commandments. But for want of faith they evade the law of God, and hide behind their own ignorance.
"Though ample views of truth they once have got,
They shut their eyes and say they see it not."
But all is naked and plain to the eyes of Him with whom we have to do. We shall be judged according to our opportunities. If we have improved them, well; but if we have been "willingly ignorant," there is no excuse.
R. F. COTTRELL.
Suggested Thoughts. No. 3.
By M. W. Howard
THE time has been when, even if a meeting took the expression of one just attended, I could by making a mental reservation, join heartily in the petition, "O Lord, open thou the blind eyes:" I referring to one phase of blindness, the petitioner to another. So, too, if the glory of Christ's future kingdom was set forth, I could let my mind overlap the period, dark as midnight, because iniquity shall abound and the love of many shall wax cold, and appreciate the time, "When the kingdom and dominion and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High." Dan. vii, 27.
But now the opening remark from the leader struck so gratefully upon my ear at the beginning, and ere the sentence closed sounded with such dissonance, that my mind did not regain its wonted equanimity, and perhaps a spirit of unfriendly criticism was awakened. At any rate, I kept revolving in my own heart, "If the light that is in thee be darkness, how great is that darkness?" Is it a darkness, or ignorance at which "God winketh," or is it that of which "God commands us to repent," when Scripture is so wrested, yes, mutilated and spliced, that such petitions are offered, ostensibly, in good faith, as, "We know, O Lord, thou hast left this work (the world's conversion) for man to accomplish. Fulfill, therefore, thy promise, that a nation shall be regenerated and converted in a day?" Or, "We know thou hast promised that thou wilt turn and overturn among the nations till the world is converted to thee." The Bible student will find no difficulty in correcting these misquotations, or in changing the improved (?) phraseology back to the sacred writers.
But the remark that moved this zeal in prayer, worthy of correct premises, was this, "Though we have little confidence in man's wisdom, yet it may be worth our while to observe it, for many great and good men who have given time and study to the prophecies, have set this present year as one in which great events are to transpire, that will bring great multitudes to Christ; and thus bring on that glorious period—the world converted to God. To complete this work it would be necessary for every nominal professor of religion to be instrumental in bringing one hundred and fifty souls to Christ. And is there a Christian heart but would throb with grateful emotion could we thus do."
Some truly good things were spoken, calculated to cheer every Christian heart; thus, "God never sets before his children a duty to be performed, but alongside is given a precious promise to encourage and sustain. When our Saviour gave his farewell commission, 'Go discipline all nations, teaching them to observe all things whatsoever I have commanded you,' he added, 'Lo I am with you always to the end of the world.'"
Perhaps I had less patience than usual with what was to me unscriptural, from the wretched attempt at a funeral not long ago, to make the beautiful words of Isa. xxv, 8, "And he will swallow up death in victory," refer to this triumph of the gospel, or spiritual kingdom throughout the world. For the lesson on that occasion, were read selected passages of the word of God, and among them—"For this corruptible must put on incorruption, and this mortal must put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." When the text was announced "And he will swallow up death in victory," my heart grew joyous as I thought the resurrection was to be the theme. Judge then of my surprise at the fanciful position assumed. I even felt to pity the speaker in his futile, pitiful attempt to clear away the mist and darkness in which he had enveloped himself and his text; and this, too, just after reading that clear exposition of it, given by Paul to the Corinthians which I have quoted.
He did, however, emerge from the fog enough to catch a glimpse of its true meaning, and admitted that it referred also to the rising of Christ from the dead, and his glorious ascension to Heaven; and dropped the remark that doubtless, too, it had reference to the general resurrection; but blundered back, by111twice affirming that "the text was no longer prophecy, but had become history! History from the resurrection of Christ; history from the onward march of the gospel."
In the language of another, I felt constrained to say, "We are not proud, but we are glad. We are not vain at our success, but we are thankful," that our eyes are opened, that we see not through so perverted a medium. For correctly viewed, this coming time of glory to the church,—the true Israel of God of which the prophecies so much speak, is sufficient to animate the dullest heart, and awaken the liveliest faith. For surely "The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." "And the Lord shall be King over all the earth;" then, "Thine eyes shall see the King in his beauty." Then, "At the name of Jesus, every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord." Hab. ii, 14. Zech. xiv, 9. Isa. xxxiii, 17. Phil. ii, 10, 11.
Reader, did it never occur to you, that it is at the name of Jesus—the human name,—the name by which he was known among men, that every knee shall bow? Yes! not only willing knees, but unwilling knees shall bow, and even unwilling "tongues confess that Jesus Christ is Lord, to the glory of God the Father;" for they will be "compelled to do so, by Himself speaking from his Great White Throne." I doubt not but you hope somehow to be acquitted in that day, and stand unabashed in that assembly. But have you a well-grounded hope that you can "be without fault before the throne?" Perhaps if you are a professor of religion, you will reply in the flippancy of the times, "Jesus has paid it all, all the debt I owe." Oh yes! I know full well he has, else none of us could hope to stand. "But he that hath this hope in him purifieth himself even as he (Christ) is pure." This is the gospel rule. Are you thus seeking to purify yourself, that you may stand upon that sea of glass before the throne, harp in hand, ready to bow the willing knee, and strike the golden harp to that new song,—the song of Moses and the Lamb? If not, oh how you must "wail," at that majestic presence, as you realize that all unclothed, you are to meet him with whom you have to do, and under the awfully aggravated circumstances, that Christ had provided a robe of righteousness, and you refused to put it on!
M. W. HOWARD.
Malone, N. Y., Feb. 1866.
Report from Bro. Cottrell.
By Roswell F. Cottrell
I AM continuing my labor at Shelby Basin, with an increasing interest. The meetings have been small, but the larger portion of those who have attended are convinced of the truth, and a considerable number have signified it by rising in the congregation. Another decided last evening to keep the commandments—not only to confess them, but to do them. May the others resolve to do likewise. Alas! how many will see the truth and not obey, and be left without excuse, self-condemned, and no plea to make but that the world had their hearts. May the dear friends here not be of that class. R. F. COTTRELL. Feb. 19, 1866.
At a still later date Bro. Cottrell writes: Since my report of our Monthly Meeting at Shelby Basin, I have been holding further meetings in the place. Have spoken at the school-house some twenty times in all. A good work is begun. Four have embraced the commandments since my former report; and others are interested, and, I trust will soon decide to obey. The traveling and the weather has been variable, sometimes quite bad. The meetings have not been so large on this account, yet there have been a few that have been almost constant and very attentive hearers; and those most interested, and who are investigating and embracing the truth, are of the candid, reliable and respectable portion of the community, those whose influence, we have reason to hope, will tell in favor of the cause.
May God bless all these friends, whose noble, Berean-like reception and investigation of the truth has endeared them to me. God grant that I may meet them in the promised kingdom. R. F. C.