Earlier text: REVIEW OF A. N. SEYMOURTHOUGHTS ON THE REVELATION.
The Heavenly Sanctuary—Continued.
Verse 1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. The one holding the sealed book is evidently the Father, as the Son, under the figure of a lamb, verse 7, takes the book from his right hand. The book contained an important chain of prophetic history of the Christian church. Of this book Benson says: "In short, we should consider this book as being such an one as the ancients used, whose books were not like ours, but volumes, or long pieces of parchment, rolled upon a stick, as we frequently roll silks. Such was this volume or roll, consisting of seven volumes all sealed. Not as if the apostle saw all the seals at once, there being seven volumes wrapped up one within another, each of which was sealed; so that upon opening and unrolling the first, the contents only of one volume were laid open, and the second appeared to be sealed up till that was opened, and so on to the seventh." Scott, in the Comprehensive Commentary, says: "It appeared as a roll, consisting of several parchments, according to the custom of those times; and though it was supposed to be written within, yet nothing could be read till the seals were loosed. It was afterward found to contain seven parchments or small volumes, each of which was separately sealed; but if all the seals had been on the outside, nothing could have been read till they had all been loosed; whereas the loosing of each seal was followed by some discovery of the contents of the roll; yet the appearance on the outside seems to have indicated that it consisted of seven, or at least of several, parts." Verse 2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? This angel is doubtless one of great eminence. With a loud voice he comes out as a crier, and seems to challenge all creatures in the universe to try the strength of their wisdom in opening the counsels of God. Verses 3, 4. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. No being, heavenly, earthly, or infernal, was able to open the book, neither to look upon it. Clarke says: "And no man] oudeis—No person or being." "In heaven, nor in earth, neither under the earth] That is, none in the universe; for these are the three great regions into which the whole creation is divided." Upon the phrase, "and I wept much," the same writer gives the following beautiful remarks: "Being greatly affected with the thought that no being whatsoever was to be found able to understand, reveal, and accomplish the divine counsels, fearing they would still remain concealed from the church. This weeping of the apostle sprang from greatness of mind. The tenderness of heart which he always had appeared more clearly now he was out of his own power. The Revelation was not written without tears, neither without tears will it be understood." Verse 5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Christ is here presented under the figure of a lion, representing his power. He is also called the Root of David. God created all things by Jesus Christ. Heb. i, 2; John i, 3; 1 Cor. viii, 6; Col. i, 16, 17; Eph. iii, 9. In this sense Christ is the root of David, as to him David owed his existence. He had undertaken to save man, and in the contest with Satan, who opposed the work of Jesus Christ in laying the foundation of man's redemption, he had prevailed. He had endured Satan's temptations, the agonies of the cross, and had arisen in triumph over death and the grave, hence was worthy to open the book and to loose the seals thereof. Verses 6, 7. And I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Here Christ is represented under the figure of a lamb. Doddridge translates, "And I beheld, in the middle space between the throne and the four living creatures, and in the midst of the elders, there stood a Lamb," &c. In the center was the throne of the Father, and by it, in the open space about it, was the Son, represented by the slain lamb. Around these were the redeemed saints, represented by the four living creatures, forming the first circle; then the elders formed a second circle; and the angels, verse 11, formed a third circle. The worthiness of Christ, as he stands in the figure of a slain lamb, is the admiration of all the holy beings in heaven. Woodhouse, in the Comprehensive Commentary, says: "The Greek implies that the lamb appeared with a wounded neck and throat, as if smitten at the altar as a victim." Dr. Clarke, on the phrase, "as it had been slain," says: "As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God, that he is still represented as being in the very act of pouring out his blood for the offences of man. This gives great advantage to faith; when any soul comes to the throne of grace he finds a sacrifice there provided for him to offer to God." The seven horns of the lamb represent perfection of strength—horn is a symbol of power—and the seven eyes represent that in him is perfection of wisdom; hence the heavenly host, verse 12, are heard saying with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." Verses 8-10. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth. We have before suggested that those represented by the four living creatures, and the four and twenty elders, embrace the "many" who rose from the dead with Christ, Matt. xxvii, 52, 53, and the "multitude" who ascended to heaven with him, and that these were assistants in the heavenly priesthood. This last idea seems very much strengthened by the statement that every one of them had golden vials full of odors, which are the prayers of saints. On this point A. Barnes says: "The idea here is, therefore, that the representatives of the church in heaven—the elders—spoken of as 'priests,' are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer." The song, "Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood," is called new in respect to the occasion and the composition. They were the first that could sing it. They were the good and the holy from every kindred, tongue, people, and nation of those who lived and died before the first advent of Christ. They are kings and priests, probably, in the sense that they are overcomers, are redeemed, and have a part to act in connection with the government of heaven, in reference to this world. And, notwithstanding, they are redeemed, and surround the throne of God, are in the presence of the Lamb that redeemed them, and are surrounded with the angelic hosts of heaven, where all is glory ineffable, yet their song contemplates a still higher state, when the great work of redemption shall be completed, and they, with the whole redeemed family of God of every age, shall reign on the earth, which is the promised inheritance of the saints. Gen. xii, 7; Gal. iii, 16; Rom. iv, 13; Gal. iii, 29; Matt. v, 5; 2 Pet. iii, 13; Isa. lxv, 17-25; Rev. xxi, 1-5. Verses 11-14. "And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshiped him that liveth for ever and ever." We have seen that the new song contemplates redemption completed, when the saints will reign upon the earth, at the close of the 1000 years of chap. xx. Verse 11 commences a new scene. This is indicated by the phrase, "And I beheld." It is the new earth state introduced by the new song of verse 10. This scene is most sublime. It presents the whole universe engaged in the worship of the Lamb, in four divisions. 1. The angels, forming a third circle round about the throne, in number "ten thousand times ten thousand and thousands of thousands." The first computation makes one hundred million; then add the second—"thousands of thousands"—and we have what Paul calls "an innumerable company of angels." Heb. xii, 22. These all with a strong voice strike the song: "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." 2. Every creature in heaven, on the earth, under the earth, and in the sea, sung praises to God and the Lamb. Wakefield translates, "The whole creation." The Syriac reads, "Every created thing." All of God's creatures throughout the universe join in this song. Its melody is not marred by the shrieks of the damned in some corner of the universe—some say in the center of the earth, others in the moon—weeping and wailing and gnashing their teeth to all eternity. No! no!! Before this, the Devil, his angels, and all wicked men, are "devoured" by the fire from God out of heaven, chap. xx, 9, and now there is spread out before the Prophet's clean universe, from which arises from every created being, "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." 3. "And the four beasts said, Amen." 4. "And the four and twenty elders fell down and worshiped Him that liveth for ever and ever." SIXTH-DAY, June 20, accompanied by the Michigan Tent Committee, we journeyed to the village of Charlotte, where Elds. Loughborough and Hull had been preaching in the tent about two weeks. When we reached the village, the people were collecting to the tent, which was well lighted, making a fine appearance from without. The tent was pitched upon a beautiful green, in a vacant lot, on one of those clean and fine-looking streets only to be found on Michigan plains. That very afternoon the village had been visited by an excessive shower of rain, yet the walking was good. When we entered the tent we were surprised to find it full. Eld. Loughborough addressed the intelligence of the village and the community round about upon that happy theme of his—the saints' inheritance. What we saw and heard was refreshing; and we were deeply impressed with the simplicity, and purity, and power, of the worship of God beneath that canvas. Sabbath morning we spoke to about one hundred and twenty-five persons. Bro. Hull spoke to about two hundred in the afternoon. Many of these were Sabbath-keepers, who show much interest in the meeting by coming from four to thirty miles. In the evening Bro. Loughborough opened upon the immortality theme with clearness and freedom before a tent-full of deeply interested hearers. Sunday morning at an early hour the seats were all closely occupied. There were not less than eight hundred present, notwithstanding there was an Episcopal Methodist quarterly meeting five miles one way, and a Protestant Methodist quarterly meeting five miles the other. Bro. Hull followed up on the immortality theme. In the afternoon there were not less than twelve hundred persons present in and about the tent. Bro. Loughborough handled those texts relied on to prove that man is conscious37 in death, in a manner that the audience appeared to feel that the bottom of immortal-soul-ism was dropping out. Baptism had been announced, and much interest manifested by the congregation in regard to it. At the close of the afternoon service at the tent, at least one thousand persons went one mile to the stream, into the woods, to witness the ordinance. We spoke about five minutes to the mass crowded to the brink of the beautiful stream, then Eld. Hull administered the ordinance. All was quiet and respectful. Again we were impressed with the purity of primitive Christianity revived in power. The audience received our thanks in behalf of the ministers who had been preaching to them and the friends of the cause, for the candor and respect manifested, the benediction was pronounced, and we retired from the place made sacred by the solemn occasion. Two educated, talented, and experienced ministers of the village are about to open fire from their batteries upon these young and uneducated tent-preachers. The hope of success of these young Davids rests upon, 1. The important fact that with them are the pebbles of God's eternal truth, and they are somewhat accustomed to using the sling, in the strength of Israel's God. 2. They are calm and cool under abuse from those who stand back upon a vast amount of ministerial dignity. 3. Hence they have the sympathy of the people, excepting a few who are bound up to the narrowest type of sectarian bigotry. God bless them, and give them the victory. GENERAL CONFERENCES.
By Editor
In last week's Review are Bro. Waggoner's remarks upon this subject. We have been pained to witness the confusion and delays of which he speaks. Every tent preacher should know his field of labor for the tent season, as early as the first of May. The brethren in Iowa, Ohio, and New York, as well as Bro. Waggoner, suffered much from suspense on account of Bro. Cornell's undecided position East, till near the first of June, and the tents in New York and Iowa have been delayed about one month from the same cause. A general conference of preachers and delegates in April would have prevented the pain of suspense, and these unhappy delays. At the general conference every State or local conference can be represented by preachers, delegates, or at least, by letter. The wants of the cause in the wide field can be considered, and, as far as the means exist, be supplied. This will by no means supersede State or local conferences. These, however, in those States where the cause is young, should be attended by some one of our experienced preachers, chosen for this purpose by the general conference. The cause in new fields has suffered dreadfully in consequence of its inexperienced friends' being left to manage for themselves. They were not acquainted with the dangers to which the cause is exposed, hence have moved out with confidence in their own judgment, but almost certain to suffer disappointment and discouragement sooner or later in consequence of not realizing that advancement of the cause they anticipated. And what seems most discouraging is, that it is almost impossible to show such that the real cause of the failure is in themselves. Some such are ready to murmur at the course pursued by the old experienced hands, and they sometimes complain of matters at the Office as though any one man of them knew better how things should go here, than all who have toiled in connection with it for the past ten years. But what seems to us the very climax of folly is to send our most experienced, and ablest men, into these new fields, to act under the legislations of these inexperienced brethren, to yoke up with some preacher of little experience, who perhaps for want of a hard-earned experience which the old hands have, has more confidence in his judgment to manage the tent enterprise than all those ministers who have been at it for seven years. Such preachers may toil the hardest, yet there is an influence against them that will tear down faster than they can build up, which is a matter of grief and great discouragement. But these young brethren do not deserve censure so much as the older ones, who have opposed organization, and have left these young disciples to bear burdens which they were, for want of experience, incapable of bearing. If the old hands had come up unitedly on organization, these evils, which have been eating the very vitals out of the cause in some localities, might have been averted. As early as June, 1859, we wrote in favor of yearly conferences in the different States, and published in Review, and the same in a pamphlet of 3000 copies, entitled, Report of General Conference, &c., and proposed to attend such conferences in the different States. We had seen the powerful influence such conferences had on the cause in Michigan, and wished other States to share the same blessings. But as no one responded to the position taken, and the proposition made, we waited in discouragement till the torrent of opposition to organization broke forth, which blighted our hopes for the cause for the time being, and crushed our spirits. All this time the friends in Ohio, where the cause was comparatively young, were legislating independently of the body, and running the cause into the ground, until their ablest preacher, T. J. B., has given up the Sabbath, and the other, G. W. B., is laid upon the shelf. Iowa, especially the southern part of the State, is suffering similar disasters. Our experience is, that when jealousy is added to self-sufficiency, there is no remedy only to leave such to work out the matter alone, and learn better by sad experience. Ohio is cured, and the friends left in that State are united and true. We deeply regret that they have not the pleasure of supporting a tent in that State this season. There are probably greater trials, and a more complete sifting, before Iowa, when the real friends will come up to the work unitedly. But let the evils in these new fields be remedied as far and as fast as possible. And we know of no better way to commence than by conferences as above suggested. When ministers and people are ready to act in this matter, we are ready to go far and near where our labors are needed, and do all we can to encourage and build up the cause. But until they are fully ready to take hold of the work, we choose to stay in our own State, where union and prosperity prevail, rather than to go abroad to labor under the dictation of those of little experience, or have the influence of our wearisome labors blasted by murmurings and jealousies. We say, Let those who choose to manage, and are ready to murmur at our experienced preachers for not laboring according to their notion of things, have their own way. You cannot help them. Sad experience is the only remedy for such, if, indeed, there be any. Do not labor among them to give them influence. And if you do not work according to their plans, they think they have occasion for strife. Rather labor in those States where the cause is in a condition to enable you to work unfettered, or go into entirely new territory, and as you bring men and women into the truth, teach them that they are utterly incapable of managing the general interests of a cause in which they have no practical knowledge. Some will regard these remarks severe. To us, this is the best evidence that they are needed. That very deceptive influence over their minds which makes these remarks necessary, will brand them with severity. That man who is wrong, and knows it, is a hypocrite. We have no labor to spend on such. We labor to help those who are wrong, yet think they are right. Under this deception, such are not prepared to receive plain dealing at once, hence they talk of severity. THE NEW CREATION.
By Uriah Smith
[Under this head lately appeared the following article in the Northern Christian Advocate. It is in itself a good exposition of that beautiful and glorious doctrine of the word of God, that the earth healed of the curse under which it now labors, and restored to more than its Eden perfection, is to be the future inheritance of the people of God; but the source from which it comes gives it especial significance. That such an article should appear in a leading organ of the M. E. Church, is an omen of good. It shows that the old Protestant idea is still alive in some minds, that the Bible must be allowed to speak for itself, and must be taken just as it speaks. We are glad that there is occasionally38 found one to open the shutters and let in a ray of the pure light of heaven into theological temples, which have too long been darkened by mysticism and tradition. The article will not only be interesting to those whose minds are already enlightened on this subject, but will, we trust, be a benefit to many who have not hitherto been taught to read and understand the word of God in its purity and simplicity. U. S.] "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."—2 Peter iii, 13. We may not, under any pretense, presume to be wise above what is written; at the same time, we should by every proper means attempt to be wise up to what is written. It is the duty and privilege of Protestants at least, to search the word of God for themselves. It argues distrust in both God and ourselves to pass our judgment and conscience over to the safe keeping of others. The Bereans would not trust even an inspired apostle, but "searched the Scriptures daily, whether these things were so." For so doing they were said to be more noble than others. Had the Christian Church universally followed their example, the world had now been comparatively free from its errors. It appears from the language of Peter, that his object in both of his epistles was to "stir up" the minds of the brethren, that they might "be mindful of the words which were spoken before by the holy prophets." We are therefore to understand him as speaking in the most literal and common sense terms in the following passage, "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." The first inquiry is, who are they that thus look for such things? Certainly, they to whom it is promised as their future inheritance. Who these are, the Scriptures make very clear. We read, "as many as are led by the Spirit of God, they are the sons of God." From this relation to God it follows, "And if children, then heirs; heirs of God, and joint heirs with Christ."—Rom. viii, 17. We read again, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."—Gal. iii, 29. Thus has it ever been, and so is it still, that those who believe "are no more strangers and foreigners, but fellow citizens with the saints and of the household of God." Every one who is thus gathered is from the world, and becomes thus related as heirs, is a gospel triumph; these triumphs have been and will continue to be multiplied and added to the "household of God," and, "through faith and patience inherit the promises." How say some then, standing high in the Church, that the Gospel must be a failure, unless all, or the world, is finally converted? Why thus strengthen the hands of infidels by furnishing them with arguments? "O consistency, thou art a jewel." Having ascertained who are heirs, and therefore inherit the promises, having a right to look for what God has promised, it would be well to put all possible stress on the concise rule, ever and always to guide us in our looking. "We look according to his promise." It is reasonably safe and orthodox to look for what God has promised. Thousands deceive themselves and others by not minding this simple though vastly important rule. However human philosophy may modify, or Church literature may inculcate, we have no right to look, only "according to his promise." However much speculation may assume, whatever fancy may infer, or human tradition make popular, still it is worse than useless to pray, hope or look in another direction than that of God's precious promises. When we undertake, on our own responsibility, and labor outside of the circle of these promises, verily we have our reward, even though all is done in the name of Christ. Faith proper is blind to all that might divert the eye from the immutable promises as they are. Peter could walk on the water as well as on solid marble while his faith was unwavering, but when reason subverted his faith he turned philosopher and began to sink, and quite too many are following his bad example. There are multitudes of would-be-orthodox persons who seem to overlook the fact that God in his benignity designed his precious word as a revelation to mankind as they are, and therefore they should read and understand it as it is. Alas for them, they think it too simple for the grasp of thought, and too common for their literary taste. The preconceived opinions of many become such stubborn fixtures, and their theology such an idol, that truth cannot enter; no marvel that such should be "ever learning and never able to come to the knowledge of the truth." These facts have their development in the truth here involved. Instead of looking for the promised inheritance, when Christ in his glory shall be revealed, the modern dogma teaches that in order to find "that rest that remaineth for the people of God" after death and the resurrection, the redeemed must be disinherited from this world, and exiled or transported to some far off, unknown region of God's great empire, called heaven. Thus has it come to pass that the true object of the believer's hope, as presented in the exceeding great and precious promises of God, is nearly lost sight of in our day. It may be regarded as one of the most startling facts of our peculiar times that some strange, subtle influence has stolen over the Church, by which the saints' future inheritance is so obscured and mystified that its character is shrouded in ambiguity. It is regarded as an indefinite future happiness, somehow, somewhere, a certain indefinable something, so ethereal, immaterial, and mystical in its nature that thought does not attempt to survey or grasp it. These views may at first seem to be very harmless, but not so. In the very nature of things they work moral ruin, as they necessarily throw a mist of indefiniteness around the object of the believer's hope, so veiling that object that it has but little or no attraction, and therefore by the laws of mind cannot act upon the heart as a living, invigorating hope, both sure and steadfast. All this from one mistake, not looking according to God's promise for just what he has promised. The primitive Church were satisfied and exceedingly comforted with what God had promised, and for this they steadily looked, as all the epistles from the apostles to the several Churches clearly show. To the honest inquirer after truth, it is always pleasant and profitable to look at and estimate the promises as God has revealed them for our comfort and encouragement. The promises are richly clustered through the entire Scriptures, and present that variety of good which shall make the future and final bliss of the ransomed of the Lord complete. The new heavens and earth of which the apostle speaks, must be the future abode of the redeemed from among men, or the righteous would have no right to look for it according to his promise first spoken by the prophet Isaiah lxv, 17, and lxvi, 22. This new creation is doubtless the same as "the restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began."—Acts iii, 21. All those prophetic promises which look to the glory that is to follow and be revealed in the future economy of God, converge in the new creation and final restitution of all things. Hence they have been the one great theme of the prophets. In the bright future to be ushered in at the appearing of our Lord and Saviour, we have the true hope of the Israel of God. This has been the burden of prophetic song from Enoch, the seventh from Adam, to the seer of Patmos. It is true that many of the learned and good now teach that these prophetic promises are to have their fulfillment in this finite state of sin and misery while under the bondage of corruption, and that there is to be even a temporal millennium and reign of Christ in his personal absence! But so did not the apostles understand, quote and explain the prophets. The prophecies prove too much for this theory, and therefore prove nothing in its favor. Wesley, the founder of Methodism, was a firm believer in the literal new heavens and earth, as the future and final abode of the righteous. Those who claim to be orthodox, according to the Wesleyan standard, would do well to read his sermon on the new creation from those words, "And he that sat upon the throne said, Behold I make all things new."—Rev. xxi, 5. This precious truth is well expressed in many of their hymns, still in our standard hymn book. To remove all doubt as it regards the faith of the Wesleys on this subject, a verse or two is here submitted: "So be it; let this system end;
This ruined earth and skies;
The New Jerusalem descend,—
The new creation rise." We have the same in another form, thus: "According to his word,
His oath to sinners given,
We look to see restored
The ruin'd earth and heaven;
In a new world his truth to prove,
A world of righteousness and love." Such sentiments, from such a source, are truly refreshing, and serve to rebuke a certain kind of modern refined skepticism quite too prevalent. That future glory awaiting the Israel of God in the new creation, is constantly represented in the sacred Scriptures as a state of fixed and permanent blessedness, not liable to change or loss. The language of God, as spoken by the prophet from whom the apostle quotes, has decidedly this teaching. It is as follows: "For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, as shall your seed and your name remain."—Isa. lxvi, 22. Here we learn that this new creation and the seed and name of Israel "shall remain" before God. We have the same sentiment in the words of the apostle "wherein dwelleth righteousness," it is to abide or remain. The Abrahamic covenant clearly embraces the same truth in reference to an unending state of blessedness. The Lord promised Abraham thus, "And I will give it unto thee and thy seed after thee, for an everlasting possession."—Gen. xvii, 8. The apostle Paul defines the nature of this covenant more clearly, if possible, thus, "For the promise that he should be the heir of the world was not made to Abraham, or to his seed, through the law, but through the righteousness of faith."—Rom. iv, 13. It clearly appears from these and similar Scriptures, that those who are Christ's by faith, and hence Abraham's seed, are heirs of the world. Of course not this revolted world, nigh unto burning, but as it is said of the ancient worthies, "But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city."—Heb. xi, 16. This must be the new earth, that is to remain before God. This must be the land of which it is said, "The righteous shall [not do] inherit the land and dwell therein forever."—Ps. xxxvii, 29. Again, "Blessed are the meek, for they shall inherit the earth."—Matt. v, 5. The covenant made with David, that his seed should sit upon his throne forever, looks directly to the same unending state of blessedness implied in the Abrahamic covenant. The Lord says of the reign of Christ by the mouth of the prophet thus, "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it; and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this."—Isa. ix, 7. To believe that this prophecy, with its parallels, can have their fulfillment in this world which "is now reserved unto fire against the day of judgment and perdition of ungodly men," is a stretch of credulity truly marvelous. If we refer this class of prophecies to the new creation, all is harmony through the sacred pages. The prophets speak of a perfect state of righteousness in the future, which in the very nature of things must have its fulfillment in that "new earth wherein dwelleth righteousness." We read, "And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord."—Jer. xxxi, 34. Here is a knowledge of God so perfect and universal that it wholly excludes the necessity of teaching! We may not meddle with this standard, but leave it where God has placed it. He has made no mistake. Hear from another prophet, "They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."—Isa. xi, 9. Now read again that inimitable prayer of our Lord, "Thy kingdom come, thy will be done on earth as it is done in heaven." See what beauty and harmony there is in God's word as it is. God's will is done in heaven universally and perfectly, as it never will be done in this present sin-cursed world, but it shall thus be done in the new creation. In objection to this future perfect order of things which God will usher in, it is said that this new earth will be too gross and material for the future and final abode of the redeemed. Not necessarily so. Indeed, it will be such an abode as glorified beings with resurrected bodies will need. God is just as able to restore and refit this world for the final abode of the blest and holy, as to prepare some other part of his vast domain. There is a peculiar beauty and fitness in the fact revealed, that what the righteous had lost by the first Adam, should be restored to them by Christ, the second Adam. Though the new creation is to be a material world, it need not be the less a state of absolute perfection. When God had surveyed his works in the first creation, he pronounced it "very good." Why should we, through our unbelief, limit the Most High? What God has already done he can do again, and infinitely more, if he chooses so to do. What he has promised he will most certainly perform in its time and place. We know from the past, the solid, material earth may be in every respect a most suitable abode for sinless beings in closest, sweetest intimacy and union with God himself. Why then should our faith stagger at the clearly expressed promises of God? In the future new economy of God, this shall be so again, of which we have the privilege of foreseeing. The revelator lifts the veil, and we look into the new creation, and "Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people; and God himself shall be with them and be their God, and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."—Rev. xxi, 4, 5. DAVID'S TROUBLES.
By J. Clarke.
FROM his earliest youth David was tried in the furnace of affliction : slighted by his father (as is evident from the relation in 1 Sam. xvi), afterward persecuted by Saul, who had been a patron and father ; deserted by those whom he had hazarded his life to benefit ; sometimes hiding in mountain caves, or taking refuge among foreign nations from his furious enemy. King Saul, impelled by Satan, turned the whole force of his power and influence against this innocent, heroic David, his son-in-law, and ally. Doubtless Saul was surrounded with sympathizers who longed to destroy David; and who added calumny to reproach. These trials were severe, and appearances were against the cause of David, yet he waited patiently for the Lord, and was not disappointed. Time more than realized his hopes. One by one his trials were endured and removed ; and at each step he was advanced in faith and holiness. What must have been the faith that held, and clothed, and fed, four or five hundred faithful soldiers in the barren, rocky mountains of Judea, watched by hireling spies, and pursued by Saul and his powerful army! Still David, courageous, enterprising but humble, just but merciful, yielding yet firm for the right, disarms his deadly foes while he awes unjust and interested friends. He presses on. Obstacles and difficulties are removed or overcome. In the face of terrible opposition he holds his throne and kingdom, and finally, victorious over two conspiracies, dies with39 the happy conviction upon his mind that he has the favor and approbation of God, and that on the whole his life has been pleasing to God, and beneficial to his subjects. He dies beholding his son Solomon upon the throne, by his voluntary act of abdication as the decrepitude of age mildly spoke of coming dissolution. His trials had proved his faith. His sins had humbled him. Pardons had softened his heart, and now he had only to make his will, rich in faith, and hope, and bequests, and plans, as taught of God, for the future welfare of his people and the church.
J. CLARKE. ENCOURAGING.
By R. F. Cottrell
Our last monthly meeting in Western N. Y. was a meeting of deep interest. The church is being revived. One evident reason is, we are striving to come up to the work on the testimony of Jesus. We have not realized our lack on this point as we ought; and we are confident that an organization of the church upon both of the two great principles—the commandments of God and the testimony of Jesus Christ—will bring it up where it will enjoy the favor of God, and be prepared for the closing work of the message. The salvation of the children of believers was the leading theme of our meeting. The sweet, melting Spirit came upon us, and some said it was the best meeting they ever attended. Some that have long been holding back are taking hold anew, and one that has made no profession of the faith, arose to request the prayers of the church. May the good work go on.