SOMETIMES we would gladly shrink from duty, and especially when the performance of a duty would bring our fellow-beings into an unenviable position. Such is the case on the present occasion. Mr. R. affirms that the kingdom spoken of in Dan. ii and vii, was set up on the day of pentecost. This he calls the great entering wedge between Disciples and Adventists.
The pentecostal kingdom, then, is the wedge that separates us. Let us examine the testimony produced in its behalf. Allow me to say first that 1. There is no prophecy in the Old Testament which locates the setting up of the kingdom at pentecost. 2. There is no testimony in the New Testament which says that a kingdom was established at that time. 3. But the New Testament most positively contradicts such an idea, by representing the kingdom as yet in the future, this side of the day of pentecost. See Acts xiv, 22. "Ye must through much tribulation enter into the kingdom of God."
I greatly marvel how Mr. Russell dare to say that at this time the disciples were in the kingdom, yet he does say so. But I cannot settle questions between him and the apostles. I can only decide that I believe the apostles are on the right side of the question.
Again, in 2 Pet. i, 5, 10, the church is admonished to add to their faith virtue, knowledge, temperance, &c., in order to place them on ground where they may never fall. Verse 10. In verse 11, Peter gives the result of adding the things of which he had been speaking, "For so an entrance shall be administered unto you abundantly into the everlasting kingdom of the Lord and Saviour Jesus Christ."
We are not surprised to see Mr. R. rally around this point, and bring all of his artillery to bear here; for with him much is depending upon it. Hear him [Christ. Rec., vol. 4, p. 35]: "If it be true that the kingdom of our Lord and his Christ is already set up, then a certain people called [Dan. v, 18], 'The saints of the Most High,' shall take and possess the kingdom forever, even forever and ever. Again, the kingdom 'shall not be left to other people.' Death causes an entire separation between man and the things of this world. Here the owners of the thrones and kingdoms of this world, of them the possessors, are dispossessed by death. We leave them. Others obtain them. Thus they are left to other people. But this kingdom was not to be 'left to other people.' Very well. Then death is not, and cannot be, an entire cessation of conscious existence with man; else he would, at least for the period between his death and resurrection be dispossessed; for nothing short of consciousness can possess, and being dispossessed for a time, he could not be said to possess it 'forever and ever.'"
We have given this lengthy extract in order that Mr. R. might speak for himself. His position is fairly before us. Admitting our position on the kingdom, brings danger from another source: it wrests from his hands a weapon with which he fain would stay the doctrine that "the dead know not anything." Thus more than one of his positions is in jeopardy, through the admission that at the sound of the seventh trumpet "the kingdoms of this world become the kingdoms of our Lord and of his Christ." Rev. xi, 15–18.
The position is this: If the kingdom was set up at the day of pentecost, the dead must be alive, or the kingdom would be left to another people. Mr. R. has obtained a great reputation as a logician; but if his is a fair specimen of his logic, he wears laurels to which he is not entitled.
This country nearly a century ago was owned by Republicans. Republicans own it now, notwithstanding those who first owned it are dead. Query. Has it been left to other people? Again, according to Mr. R. the kingdom of God was set up at the day of pentecost, and "given to the saints" at that time; and (although those saints have died) the saints possess it yet. Then it could not have been left to other people. The people to whom the kingdom is (or will be) given is the saints [Dan. vii, 18]; and as long as no one but saints is admitted into it, though thousands of saints may die, it cannot be left to other people. So if Mr. R. should succeed in proving that the kingdom was set up at the day of pentecost, it could not affect the question concerning the state of man in death.
Eld. R.'s arguments are mainly drawn from a necessity which he supposes he sees for the kingdom to have been established, and not from any positive evidence that the kingdom has been established. Thus he says on p. 36, "If the kingdom is not yet established, then God has no people on earth." Again he says (p. 37), "The kingdom was established in the days of the Roman Cæsars." When we put the two positions together, we can but come to the following conclusion: God had no people on earth prior to the Roman Cæsars.
Mr. R. argues that the descendants of Israel were God's people prior to their having been cast off as a nation. Very well. When were they cast off? Ans. At the time that Christ says, "Your house is left unto you desolate." Matt. xxiii, 37, 38. Then, to say the least, from the time Christ uttered the above declaration until the setting up of the kingdom, God "had no people on earth;" for Mr. R. says, "If no men, nation, or kingdom has been established, then God is left without a people." Then until there was a new nation raised up, governed by a new law, which commenced being proclaimed on the day of pentecost, God was without children; and the disciples themselves, while earnestly praying, "Lord, wilt thou at this time restore again the kingdom of Israel?" were children of the Devil!
Mr. Russel next attempts to find a difficulty for us to solve in the following [p. 36]: "If the kingdom is not set up, Jesus Christ is not yet priest; for the time of his becoming priest was not until the time of his sitting on his throne as ruler, i. e., king, and thus be a priest forever after the order of Melchisedec. See Zech. vi, 12. 'Behold the man whose name is the BRANCH, and he shall grow up out of his place, and he shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a priest upon his throne.' Now unless Christ is on his throne, he is not priest, and if his kingdom is not yet set up, then his throne is not yet in existence, and his throne being not in existence, he is not priest. . . . No prospect of eternal life through Christ; for nothing can be obtained through him but by virtue of his priestly office; and this not being yet, the entire gospel scheme is a nullity—Christianity a solemn farce. The world is left without one cheering ray of hope, one spark of glimmering day. Such is the legitimate result of the Adventists' theory."
Truly the above is a large conclusion to draw from so small a premise; and I can but doubt whether Mr. R. will be able to sustain it.
If this text teaches that Christ is to be a priest on his own throne, and is not to be a priest until he gets his own throne, then verily Christ is not a priest now; for he is not now on his own throne. Rev. iii, 21. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."
The above testimony being true, Christ is now on his Father's throne, not on his own: and yet Christ is a priest at this time. Heb. viii, 1–5. Hence he can be a priest without being on his own throne, therefore Mr. R.'s objection exists only in his own imagination. The pronoun his, in Zech. vi, 12, refers to the Lord, not to the Branch, or Christ. This application produces a harmony in scripture which cannot otherwise be produced.
Mr. R.'s next effort is to show that the saints are now in the kingdom. This he attempts to prove by Heb. xii, 28, and Col. i, 13. I do not believe that these texts are so out of harmony with the numerous scriptures which present the kingdom of God as the reward of God's people, that they cannot be harmonized with them. Hence after quoting a few texts, which cannot be made to teach that the saints are now in the kingdom of God, I shall examine the passages referred to in the foregoing.
1. When the kingdom is set up, Christ promises that "many shall come from the east and west, and shall sit down with Abraham, Isaac and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness. There shall be weeping and gnashing of teeth." Matt. viii, 11, 12.
Here permit me to propound a few queries. (1.) Did Abraham, Isaac and Jacob take their seats in the kingdom in the day of the Roman Cæsars? (2.) Who came from the east and west and sat down with the patriarchs in the kingdom of God at that time? (3.) Who wept and gnashed their teeth in outer darkness on that occasion?
2. Christ appoints his disciples a kingdom as his Father had appointed to him, and gives them the privilege of eating and drinking at his table in his kingdom, and sitting on thrones and judging the twelve tribes of Israel. Luke xxii, 29, 30.
Questions again. (1.) Did the disciples eat and drink with Christ at his table in his kingdom on the day of pentecost? If not, the statement is false, or it remains to be fulfilled in the future. (2.) Did the apostles take their seats on thrones at that time? (3.) At what period in the history of the pentecostal kingdom did the apostles judge the twelve tribes? (4.) Did not the twelve tribes judge the apostles, and put some of them to death?
3. It is said that at the time the Lord comes in the clouds of heaven, he shall sit upon the throne of his glory, then shall all nations be gathered before him, and he shall separate them, &c. Then shall the king say to those on his right hand, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Here "the saints take the kingdom" at the coming of the Lord. I apprehend that if Mr. R. is in that company he will respond, "Lord, I have been in the kingdom, lo these many years."
4. When an inspired apostle would give a dying charge to a young minister, he would do it in view of the fact that both the living and the dead are to be judged "at the appearing and kingdom of Jesus Christ." See 2 Tim. iv, 1–4.
5. According to Mr. R.'s position, the saints are now reigning with Christ; but Paul does not so understand it. He says if we suffer we shall reign with him. 2 Tim. ii, 12. Why does not Paul say, We are suffering and reigning with him? Could Mr. R. write a book fully expressive of his faith without saying that Christians are reigning with Christ? I think not.
6. James does not tell the "saints scattered abroad" that they are in the kingdom; but he says, God hath chosen the poor of this world, rich in faith, heirs of the kingdom, which he hath promised to them that love him." James ii, 5.
7. This promise will be fulfilled at the coming of the Lord. "And I saw thrones, and they sat upon them, and judgment was given unto them, and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark in their foreheads nor in their hands, and they lived and reigned with Christ a thousand years." Rev. xx, 4.
(To be Continued)
"MAKING US A NAME."
By M. E. Cornell
My mind has been for years decided that taking a name, or in any way leaning on the laws of the land, was wrong. I supposed that it was fatal to receive religious benefit from any law provisions whatever. But within the last week my mind has been changed. When I consider the subject more fully and without prejudice, it has a different aspect entirely. And I must confess that I have several times felt embarrassed because of the lack of order and organization in regard to financial matters. I have been perplexed to know what advice to give in regard to building houses of worship; how they should be built and held in trust so as to prevent confusion and trouble. Houses of worship are a growing necessity, but many are so fearful that they will get into Babylon that they dare not move in the matter, and we are often so perplexed that there is really a Babylon existing in our own minds. This embarrassment has become so general that no doubt all can agree in this that something must be done.
Again, there are those who wish to secure their property to the cause of truth, by will or bequest, in a9legal way, but they cannot do it, because we have no denominational name, and hence cannot be known in law. At present I cannot see what evil can grow out of God's people taking a distinctive name by which they may be known from all others. I cannot find any scripture that would forbid all the remnant being called by one name, but the warning of scripture is against divisions among them. That God's people should be separate from all others is no doubt right, but to get up factions among themselves is carnal. I believe the people of God in these last days should have a distinct and significant name. "Israel" was significant, so was "Jew," "Christian," and "Disciple," and many other names which God's people have chosen under different ages, times and circumstances. It was not sin for the saints to be called by another name than "Israel." That was very ancient and venerable, still it was right when the circumstances demanded to take another. What harm is in an appropriate name? The people called "Methodists" did not fail because they took that name. They were as humble and devoted a people after they took that name as before. That name did not exalt them, because it was a reproach. They became exalted because of numbers and wealth, and because they did not follow on to know the whole truth. There were crosses enough to keep them humble if they had borne them. Had the entire Methodist church embraced the Advent truth it would have debased them in the sight of all other churches, and they might have been humble notwithstanding their name. The different churches are Babylon, not because they all have "a name" but because they all have different names, and they are "fallen," not because of these names, but because they rejected the message God sent them. They refused to watch. See Rev. iii, 3. They now have a form without the power. The apostle Paul has made out the list of charges against the fallen churches in 1 Tim. iii, 1-5, but he says nothing against them because of "a name."
To have a name significant of a spiritual life and at the same time be dead is of course inconsistent; but to have an appropriate name for the advent, commandment-keeping, Laodicean, remnant people, I now believe to be a matter of propriety and necessity.
Some think we should have no name but "Christian" or "disciples" because these are apostolic. But this is a mistake. It is apostolic to supply the demands of the cause. The circumstances have changed and hence those names are not now so appropriate. To be called a Christian or disciple was then a test, but now such a profession is popular. If a change of circumstances does not demand a change of name, then why not call the remnant people "church of Ephesus?"
I wish to admit the necessity of complete organization to supply the demands of the cause as far as the laws of God and men will permit. I cannot say that I have the clear light to suggest "a plan on which we as a people can act," but I feel that it is an important matter, and one that demands the prayer of faith for wisdom.
When I consider how much Bro. White has suffered from the lack of legal system in the business department of the work, I think his testimony is none too pointed. The necessity exists, and should be mutually realized and acknowledged. I hope there will be no flying back here, but that we shall fulfill the law of Christ in this matter. I love the spirit of Bro. Cottrell's last reference to this subject. There is danger of our being so overzealous to keep out of Babylon that we shall commit her most noted blunder—that of sticking a stake and refusing to pull it up and advance. When we cease to unlearn errors, we shall fall like those who have gone before us. We have learned much, and no doubt there is much more for us to learn. Once we taught with confidence that the time for commencing the Sabbath was at 6 o'clock, but we had to give it up, and now that position appears dark, and we wonder that we were ever so blind. Once we applied the Laodicean testimony to the nominal Adventists, but to our own mortification we finally had to confess that so humiliating a reproof belonged nearer home. Many of us had to give up our position on oath-taking, and it may be that we still have other stakes to pull up. It is the "follow on" and the "go through" spirit that will finally land the remnant "without fault" on the heavenly Mt. Zion.
My conclusion is that we should give up no scripture truth, but that our false applications and interpretations of scripture, and consequent false ideas of order and propriety, should be given up as fast as possible.
M. E. CORNELL.
CONFERENCE AT HILLSDALE.
By John Norton Loughborough
This conference, as appointed in the Review, commenced on sixth-day, May 18. Owing to disappointment in regard to the connecting of the trains, I did not reach Hillsdale till two meetings had been held. Bro. Waggoner had given two discourses, although his lungs were very weak. I found the brethren somewhat sad at the thought that Bro. Waggoner, in his poor state of health, would have to go through the conference alone.
On Sabbath morning I first attended, and found the house of worship nearly filled with brethren and sisters who came in from different places to enjoy this conference with the church. On Sabbath and first-day Bro. Waggoner and myself gave six discourses to attentive congregations. Several who were not Sabbath-keepers came in to hear, and seemed very attentive to the word spoken. Our social meetings on Sabbath and first-day mornings, were very interesting and spirited. Considerable feeling was manifested by the brethren in view of the fact that the Macedonian cry was coming in from every quarter for laborers, and some necessity was seen for an earnest breathing forth of prayer to the
Lord of the harvest, to send forth more laborers into the harvest.
The brethren and sisters seemed to have a mind to the work, and expressed a desire to pledge for the sustaining of the Michigan tent the coming summer, and they will not be backward to act as soon as the tent-committee shall make known the arrangement for the season. A spirit of union seemed to pervade the entire conference.
J. N. Loughborough.
MEETINGS IN PARKVILLE, MICH.
By John Norton Loughborough
According to previous appointment I met with the church in Parkville, Mich., Sabbath and first-day, May 12th and 13th. Found the brethren and sisters (with a very few exceptions) still holding on to the truth. Others have commenced keeping the Sabbath since I last met with them, so that they still number as many as ever. We found the brethren had taken some legal steps towards organizing a Religious Society that they might hold property in a lawful manner. They are about to erect a humble place of worship, and have already pledges for that purpose to the amount of over $400,00.
On the evening of May 13th we complied with the requirements of the State statute of Michigan in the organization of a church. Trustees had been elected at a previous meeting and a certificate made out and acknowledged, preparatory to recording in the County Clerk's Office.
As no name has yet been decided upon by the remnant as a body, it was decided for the present at least to call the church by the name of "Parkville Church of Christ's second advent." Perhaps a more appropriate name will be chosen by us as a people; but the church at Parkville concluded to take this name for the present.
As some may be desirous to know what articles of association were signed, I will give a copy of them. "We the undersigned hereby associate ourselves together as a church with the name of Parkville Church of Christ's second advent: taking the Bible as the rule of our faith and discipline."
We had good liberty in speaking to a school-house full who assembled on the Sabbath. On first-day morning we had a precious season at the river side, where five willing souls were buried with Christ in baptism. There was no scoffing or levity which we have sometimes been pained to see on such occasions, but a deep solemnity seemed to settle down upon the people present.
We found a large congregation assembled at the Canada school-house at the hour of our appointment. But one Eld. Duncan came on and took the time, because it was the same hour that he had previously had appointments in the house, although he had not fulfilled an appointment there for three months; and we could not ascertain that five persons of the large congregation had assembled for the purpose of hearing him. In the afternoon we had the privilege of speaking to a few at another school-house. Although we were some disappointed in not filling the appointment at the Canada school-house, yet we are on the whole encouraged with our visit to Parkville.
J. N. LOUGHBOROUGH.
Battle Creek, Mich. May 22, 1860.
Note from Bro. Andrews.
By John Nevins Andrews
I WISH to say to those brethren who have invited me to labor with them in Maine, Connecticut and on Block Island, that it is not consistent for me to comply with their requests. I expect to leave here in season to attend the Roosevelt (N. Y.) conference, and shall probably need all the time until then for the investigation I am making. The opening before me is a good one, and I may never again have the privilege of improving it. I trust that it will be seen hereafter that my time while here has not been thrown away.
I hope that there will be a general attendance of New York brethren at the Roosevelt conference, and that the Spirit and providence of God may direct respecting the New York tent this season.
J. N. ANDREWS.
Charlestown, Mass. May 11, 1860.
Cheering Prospects in the East.
By C. W. Sperry
BRO. SMITH: I have been in Northern Vt. and Canada five weeks and the Lord has greatly blessed in the presentation of the truth and a number have embraced it. There is an increasing interest in this section to hear on the truth. In some places the people are greatly stirred, some crying one thing and some another. Ministers come in to battle us and cry out, False teachers, &c.; but truth triumphs. God is opening the eyes of the blind, unstopping the ears of the deaf, and "leading them in a way they knew not." The church is waking up, feeling more the importance of putting on the whole armor and coming up to the help of the Lord against the mighty. Invitations are coming in from different places, to "come over and help us."
Last Sabbath above sixty Sabbath-keepers assembled at Richford village, in the academy; and on first-day the house was filled with attentive hearers. Bro. Stone met us here and assisted in speaking the truth.
Bro. Bourdeau has been with us in this tour. I hope and trust the church in New England will wake up and take hold anew in this work. C. W. SPERRY.
MICH. TENT.
At a meeting of the undersigned, members of the Michigan Tent Committee, held in Battle Creek, May 23, it was decided to run the Michigan Tent the coming season. Bro. S. B. Whitney of New York State is engaged to go as Tent Master.
The Tent Committee hereby invite Brn. Frisbie and Lawrence to labor with the Tent the coming season.
It was thought best to run the Tent in Northern Michigan, in such places as Brn. Frisbie and Lawrence might think proper.
The brethren and sisters in Michigan are requested to send in their donations to the Review Office for the support of the Tent.
Tent Committee. { J. P. KELLOGG, C. SMITH, J. R. LEWIS.
Battle Creek, Mich., May 27, 1860.
NOTE FROM BRO. HULL.
By M. Hull
BRO. SMITH: We commenced meetings in Fairfield, Iowa, on the 10th inst., and have given seven lectures. The interest is good notwithstanding everything has been put in circulation that can be invented to kill our influence. The cry of "Mormonism," "Millerism," "Spiritualism" and "Infidelity," have been well circulated. Secret caucuses have been held and circulars put in motion to kill our influence, but all to no effect. The truth will bear away the victory in Fairfield.
I believe the Lord has a people here who will come out of Babylon. May the Lord carry on his work.
M. HULL.
Under date of May 24, Bro. Hull writes—"Eld. R. and myself are now engaged in discussion. The Lord is giving his truth a perfect victory."