Earlier text: FRUITS MEET FOR REPENTANCETHE FIRST RESURRECTION.
By J. M. Weaver
THE doctrine of a twofold resurrection is denied by many of those who are teachers of the gospel. Many good men believe it to be a falsehood—some are bitter in their opposition to it, as though there was something in it hurtful to man, or dishonoring to God. They look upon those who believe and teach this doctrine, either as weak-minded, or knavish, or at least fanatical. Why they should so hate this doctrine is a mystery to me. It is honorable to God, and it honors the saint of God in thus resurrecting him before, and separate from, the wicked. But the question to be decided is, Does the Bible teach it? If it does, we must receive it; if it does not, of course we, as Protestants, must reject it. "To the law and to the testimony." The Scriptures teach that there shall be a first resurrection—a resurrection of the just—of the saints—separated from the wicked in time a thousand years. 1. There is a first resurrection. "But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection." Rev. 20:5, 6. Here is a plain statement of the doctrine—as plain as could be made. It is a recognized canon of interpretation of Scripture, that we shall take the plain, obvious meaning of a passage, in its statement, unless the context, or some other parts of the word, plainly demand otherwise. Does the context require us here to depart from the plain, obvious meaning of the text? Let those prove it who so assert. Are there other parts of the word requiring us to depart from the plain meaning of the passage? We have not found them. No truth established by God's word runs counter to his revealed truth. Why not then receive this text in its plain import—that there is a first resurrection. This first resurrection, of course, implies a second resurrection. The idea of this twofold resurrection is found in all parts of the Bible; and also the idea of the just rising first. Let us examine a few passages. Christ himself, in speaking to certain ones concerning a feast, tells them to "call the poor, the maimed, the lame, the blind," and gives us a reason, that they could not recompense them, but they should be blessed, "for thou shalt be recompensed at the resurrection of the just." Luke 14:13, 14. Why the resurrection of the just, if at the same time all—just and unjust—shall be raised? Why not say simply at the resurrection? Again: Jesus, in answering the Sadducees, who denied the resurrection of any, used this language, "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead [from among the dead, the original has it], neither marry, nor are given in marriage." Luke 20:35. Why should Christ speak of a "worthiness" for a resurrection, if all were to be raised? Worthy, or unworthy, all shall be resurrected, but only those who are accounted worthy to obtain that world will be raised at the first resurrection. Paul, in writing to the Philippians, tells them of his efforts to reach a certain kind of resurrection. "If by any means I might attain unto the resurrection of the dead." Phil. 3:11. (In the original it is much stronger, ek toon nekroon, from among the dead.) Why did Paul strive after the resurrection if all should reach it without effort? He knew that he would be resurrected whether he lived a Christian life or not, but he also knew that it was necessary to struggle to reach the resurrection,—the first resurrection,—since it was confined to the righteous, or just. So might we quote many other passages of the word to prove this point, but we deem it unnecessary. You may take your Bible and a concordance, and examine, at your leisure, every passage which treats of the resurrection, and you will find this idea of a first resurrection, prior to the second, confined to the people of God. Wherever the two classes—the wicked and just—are mentioned together, you will invariably find the just mentioned first. Can you believe that this is by chance, or without design by the Holy Spirit? The Bible is inspired. All of it is truth. It was dictated by the Spirit of Wisdom. Each passage proceeded from infinite Wisdom. No part of it—no passage—was simply thrown in to fill up, but each meant what was said—each is pregnant with instruction and important truth. Hence, when we find this truth mentioned in it, always and invariably, in the same order, we can but draw the conclusion that the Spirit intended to convey the idea of a twofold resurrection—the first confined to the just, the second to the wicked. 2. The first resurrection is a thousand years prior to that of the wicked. This is plainly stated in the Bible. It requires no inference to obtain it from the word, no argument, no straining of Scripture—it is plainly stated. The Bible states that a thousand years after the first resurrection the "rest of the dead," as distinguished from the saints, shall be raised. "But the rest of the dead lived not again until the thousand years were finished." Rev. 20:5. But we are told this is the only place where such a doctrine is taught. Well, is it not sufficient that God should state a truth once? Shall we require him to state and re-state truth before we receive it? If God says it here, and in plain words, why not receive it? What is there so terrible in the thought of a first resurrection—a thousand years before the wicked? Does it take any joy from the Christian? Does it make men worse? By no means. It is a joy to the weary one of earth, stricken by the hand of death, in the person of his best friend. It leads men to seek unto it, as was the case with Paul. It thrills the heart of the Christian as he contemplates the hour when with all the just he shall "come forth" at the call of his Lord, at his second advent. Let us receive the fact, then, as a revealed one—revealed for our comfort and our information. The dead in Christ shall rise first at the coming of Christ, and be forever with him. Joy and bliss shall be theirs, for, "blessed and holy is he that hath part in the first resurrection." "Lord, what wilt thou have me to do?" Acts 9:6. THE answer to this question entirely depends on what you are. If you are a sinner, seeking salvation, "believe on the Lord Jesus Christ and thou shalt be saved." If you have just been brought to believe on his name, then profess him in baptism, unite yourself with his people, commemorate his love at his own table, and walk in all the ordinances and commandments of the Lord blameless. If you are a baptized believer in union with his church, then he would have you consecrate yourself to his service. Visit his sick ones, relieve his poor, circulate his truth, teach his babes, comfort his sorrowful ones, strengthen his weak ones, bear your testimony for him whenever an opportunity offers. Be much with him in private, read and meditate on his word, aim to honor him in everything, always and everywhere; carry your religion with you wherever you go, carry your religion into everything, be thorough out and out. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Make Christ and his glory the great object and end of your life, so that you may be able to say with Paul, "For me to live is Christ, and to die is gain;" so that it may be said of you, "None of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's." Let every purpose you form, every work in which you engage, and every pleasure you enjoy, say, "I AM THE LORD'S." Live for the Lord, work for the Lord, suffer for the Lord. Make his precepts your rule, his honor your aim, and to please him the end of every action of your life. "For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. 6:20.—Selected. HOW TO KILL SIN.
By Leighton
WOULDEST thou have much power against sin and much increase of holiness, let thine eye be much on Christ; set thine heart on him; let it dwell in him, and be still with him. When sin is likely to prevail in any kind, go to him, tell him of the insurrection of his enemies, and thy inability to resist, and desire him to suppress them, and to help thee against them, that they gain nothing by their stirring but some new wound. If thy heart begin to be taken with and moved toward sin, lay it before him; the beams of his love shall eat out the fire of those sinful lusts. Wouldest thou have thy passions and love of the world and self-love killed, go sue for the virtue of his death, and that will do it. Seek his spirit, the spirit of meekness and humility and divine love. Look on him, and he will draw thy heart heavenward, and unite it to himself, and make it like himself. And is not that the thing thou desirest?—Leighton. AFFAIRS OF THE OLD WORLD.
POPE LEO XIII. is recognized as a statesman of the highest order of ability, and it is believed that through his influence with the high prelates of the Church of Rome some means will be found to effect a reconciliation between the Papal See and the Italian Government. In the liberal journals of Rome several projects have been formulated looking to this end, evidently designed as mere tests of public opinion. According to one version of these proposals, the ex-royal and ducal families will resign their rights in favor of the Vatican; the Pope will crown Humbert I. king of Italy, and will grant him the territory of Italy in fee. A small territory will be allotted to the Pope, and a convention will fix the sum required for the maintenance of the Papal household. It will be remarked that in this proposal the Pope abandons all claim to Rome, or right of interference with the temporal power of the king of Italy. The monetary clause is evidently superfluous, as there is a large sum annually placed at the disposal of the Vatican, whenever it chooses to accept it. Another difficult problem, the resumption of official intercourse between the Papal and English courts, will probably be solved about the same time. It is reported that, under the advice and influence of Cardinal Manning, the Duke of Norfolk, the leading Catholic of England, is now in Rome for the purpose of making preliminary arrangements towards such a diplomatic movement.—S. F. Chronicle. "TRUST in the Lord with all thine heart." THE QUESTION OF THE SADDUCEES.
By W.
"The same day came to him the Sadducees, which say that there is no resurrection, and asked him, saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren; and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother; likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection, whose wife shall she be of the seven? for they all had her. Jesus answered and said unto them, Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in Heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. And when the multitude heard this, they were astonished at his doctrine [teaching]." Matt. 22:23-33. Well might the multitude be astonished at the wonderful readiness with which the Master put to silence the cavilings of the infidel Sadducees. The reply of Jesus was simple, as was all of our Lord's teaching—so very simple that people who are looking for a great display often misunderstand it. First of all, it must be premised that Jesus exactly and completely answered the objection which the Sadducees raised. They denied the resurrection, and brought a hypothetical case to show, as they supposed, that the doctrine of the resurrection could not be reconciled with the teachings of Moses. Thus they hoped to put Jesus to confusion before the multitude, who revered Moses as a prophet of God. The first thing that Jesus said to the Sadducees was, "Ye do err, not knowing the Scriptures, nor the power of God." This was said in view of their denial of the resurrection. The same may with propriety be said to all who deny the resurrection, or who, while professedly believing in the resurrection, hold theories which are virtually denials of it. They who know the Scriptures, know that the dead will be raised, for the Scriptures are full of this doctrine; scores of texts which do not speak directly of the resurrection, prove that doctrine most conclusively, when, like the one with which our Saviour silenced the Sadducees, they are correctly interpreted. And they who know the power of God will never cavil at anything which his word declares shall be done. Since the Sadducees denied the resurrection, and asked their question in order to prove that there could be no such thing, we must conclude that the reply of Jesus was positive proof that there will be a resurrection. Let us read his proof again: "As touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." From the expression, "God is not the God of the dead, but of the living," many have supposed that Jesus taught that Abraham, Isaac, and Jacob were then living, and that Jesus met the caviling of the Sadducees by proving to them the immortality of the soul. But if that were the case, their objection would not have been answered. They were denying the resurrection of the dead. Now if Jesus had given them a discourse on the immortality of the soul, and had claimed that the essential part of man, the man himself, can never die, he would not have touched their objection, nor proved anything about the resurrection of the dead. On the contrary, if he had proved that the patriarchs and all others never really died, he would have denied the doctrine of the resurrection of the dead as much as the Sadducees did. If there be no death, there can be no resurrection. Therefore we must conclude that since Jesus effectually silenced the Sadducees in their denial of the resurrection, he did not assume that Abraham, Isaac, and Jacob had never really died, and were then living. To make this more evident, we quote Christ's words as recorded by Mark. Jesus said: "For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in Heaven. And as touching the dead, that they rise; have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?" Mark 12:25, 26. Here it is evident that Christ based his argument on the fact that Abraham, Isaac, and Jacob were dead; for he says that the words of God at the bush (see Ex. 3:1-6) are proof that the dead rise. Such an argument could not have been made if the patriarchs were then alive in some part of the universe. Christ's answer to the Pharisees proves that the dead are not in existence, as fully as it proves that there will be a resurrection of the dead; for he could not prove the resurrection of the dead if there were no dead. Those, therefore, who say that Jesus here taught that the soul of man never dies, not only occupy the Sadducean ground that there can be no resurrection, but they do so in the face of Christ's positive argument showing that the dead shall rise. If we turn to Luke's account we shall find still more light on this matter: "And Jesus answering said unto them, The children of this world marry, and are given in marriage; but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection. Now that the dead are raised, even Moses showed at the bush," etc. Luke 20:34-37. Here we learn that Jesus was speaking of those who are dead, as were the Sadducees themselves. The resurrection is spoken of as something future, for "they which shall be accounted worthy to obtain that world, and the resurrection from the dead," cannot "die any more." It seems impossible that anyone should carefully read what Jesus said to the Sadducees, as recorded by the three evangelists, and still claim that he held to the idea of the conscious existence of those who are called dead. Such an idea is not reconcilable with his words; for he speaks of the dead, which he could not do if there were no dead; and he says that the dead shall rise, which he could not say if they had already risen, not from the dead, but from this life to a higher one; and he says they who are accounted worthy to obtain the resurrection from the dead, cannot die any more, which would be nonsense if nobody had ever died. If Jesus had held the theory that "there is no death," as professed theologians of this day often claim, he could only have said, "Moses showed that there are no dead, but that those whom you call dead are living;" but in that case he would not have touched their anti-resurrection theory, neither would he have shown the folly of their supposed case of the woman and the seven brothers. What he did show was that those who are dead have not perished beyond the hope of recovery; God does not call himself the God of creatures which exist for a brief space and then become as extinct as the crumbling leaf. But he is God "both of the dead and living," for the dead are having only a temporary sleep; God's thoughtful care for them does not cease when they die; but he marks the place where they lie, and at the last day "he shall send his angels with a great sound of a trumpet, and they shall gather his elect," and the dead in Christ shall come forth from their graves. See Matt. 24:31; John 5:38, 39; 1 Thess. 4:16, 17. They rise to immortal life, and the little time they have unconsciously slept is as though it were no break in their lives. It will be worth while to notice more particularly how completely the objection of the Sadducees was met and answered. Jesus said that they erred because they did not know the Scriptures; and then he showed wherein, by stating that in the resurrection there would be no marrying nor giving in marriage, because, being children of the resurrection, they could not die any more. The arrangement to which the Pharisees referred (see Deut. 25:5-10; Ruth 3:11-13; 4:1-6) was made so that a man's inheritance in the land of Canaan might not pass out of his family. If a man died without an heir, his property would pass into other hands; but if his brother should marry his widow, the first-born was to be counted as the heir of the one who died, and thus the homestead would be retained. But all this will be unnecessary for those who "shall be accounted worthy to obtain that world, and the resurrection from the dead," for the Scripture says that "they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat; for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Isa. 65:21, 22. They cannot die any more, therefore there is no need of any arrangement for keeping the inheritance in the family. The new earth, the inheritance promised to Abraham, will after the resurrection and its restoration be portioned out to all who are Christ's and consequently Abraham's seed. Gal. 3:29. The whole earth will be thus divided, and then each man's inheritance will remain unimpaired throughout eternity. Thanks be to God, who has devised means "that his banished be not expelled from him," and who, though the dead are "as water spilt on the ground, which cannot be gathered up again" (compare 2 Sam. 14:14 and Job 14:10-12), can call himself their God, through his power to quicken the dead, and call "those things which be not as though they were." Rom. 4:17. W. THE EXCELLENCY OF CHRIST.
By J.
God has not only spoken unto us by his Son, but by him also he made the worlds. It was Christ the Son of God who made all the multitude of worlds that roll in space. God made them by him. For "in the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." John 1:1-3. "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." Col. 1:16, 17. The word "consist" here conveys the idea that all things were not only put together by him but that by him also they hold together. The same thing is told in another way by reading two texts together. Hebrews 11:3 says, "The worlds were framed [put together] by the word of God," and Heb. 1:3 speaks of Christ's "upholding all things by the word of his power." Thus the worlds were put together by Christ, and by him they hold together,—by him all things consist. Notice further that it was by his word that the worlds were framed, and it is by the word of his power that all things are upheld. It was by the word of Christ that the heavens were made, and all the host of them by the breath of his mouth. It was he who spake and it was done; it was he who commanded and it stood fast. It was he who weighed the mountains in scales, and the hills in a balance. It was he who measured the waters in the hollow of his hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure. It was he who said, "Let there be light," and there was light. It was at the sound of his glorious voice that all the multitude of worlds started into space and began their wondrous orbits;407 and it is according to his ordinances then established that they continue this day. "God created all things by Jesus Christ." Eph. 3:9. It was to that time that he referred when, in his last night on earth, he said in his prayer, "Father, . . . thou lovedst me before the foundation of the world." It was to the glory of that time that he referred, when, in the same prayer, he prayed, "O Father, glorify me with thine own self with the glory which I had with thee before the world was." John 17:5, 24. And Paul speaks of him then as "being the brightness of his [Father's] glory and the express image of his person." Heb. 1:3. Of the brightness of that glory we may form some faint idea by reading the description of him by one who saw him in his glory more than seven hundred years before he came into the world to purchase for rebels a pardon. John, in telling of the refusal of the Jews to believe on Jesus, quotes from Isaiah a prophecy which he says was fulfilled then and by them, and says that "these things said Esaias, when he saw his glory, and spake of him." John 12:39-41. By comparison it is seen that John 12:40 is a quotation from Isaiah 6:10. Therefore the sixth chapter of Isaiah was said when that prophet saw Christ's glory and spake of him. In that place Isaiah says: "In the year that King Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory." Verses 1-3. This, says John, was Jesus whom Isaiah saw in glory—a glory so intense that the bright seraphim standing in his holy presence covered their beautiful faces with their wings. After he had returned to that glory which he had with the Father before the world was, he was seen by John, who describes him thus: "His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters; . . . and his countenance was as the sun shineth in his strength." Rev. 1:14-16. That this was Jesus is certain, for he said to John, "I am he that liveth, and was dead." Well, indeed, might Paul say of him that, "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?" Heb. 1:4, 5. Unto none of the angels did the Father say that, for none of the angels were begotten of the Father, they were all created by Christ, for we have read that whether they be "thrones, or dominions, or principalities, or powers," all were made by him, and without him was not anything made that was made; while the Son himself was directly begotten of the Father, and so is called his only begotten Son, saying, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Therefore it was that "when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him." We have seen by Isaiah, the bright seraphim worshiping him upon his throne high and lifted up, before he came to the world. And when he came into the world, an infant in Bethlehem born, he was the same person whom all the angels had worshiped before he came thus to the world, and change of place and circumstances did not in the least degree disentitle him to their worship. The Word was with God, and the Word was God, and "the Word was made flesh and dwelt among us." And so when he was made flesh, and as flesh came to dwell among us, although an infant, yet he was the Lord of glory, and the word went forth, "Let all the angels of God worship him." Accordingly we read: "She brought forth her first-born Son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them. . . . And the angel said unto them, Fear not; for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. . . . And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good-will toward men." Again, unto the Son, God said: "Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." And again the Father says to the Son, "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail." His years can never fail, for his "goings forth have been of old, from the days of eternity." He is the "Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." He is "Jesus Christ the same yesterday, and to-day, and forever." And blessed be his glorious name forever and ever. J. "WE HAVE ABRAHAM TO OUR FATHER."
By Ellet Joseph Waggoner
"And think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham." Matt. 3:9. These are the words which John the Baptist spoke to the Pharisees and Sadducees who came to his baptism. These men were corrupt at heart. Their character is described by our Saviour himself in Matt. 23:13-33, where they are said to have outwardly appeared righteous, while within they were full of hypocrisy and iniquity. Both John the Baptist and our Saviour called them vipers. These men were lineal descendants of Abraham, and were of the stock of Israel, but they had lost the spirit of Israel. Abraham, Isaac, and Jacob confessed that they were pilgrims and strangers on the earth. Heb. 11:13. They did not expect their portion in this life, nor an earthly inheritance; but they looked for a city from Heaven, and an inheritance in the new earth, wherein righteousness alone should dwell. 2 Peter 3:13. And they knew that the possession of righteousness would be the only passport to that heavenly inheritance. The Pharisees, on the other hand, had ceased to look for a Messiah who should finally reign over a righteous nation, and who should prepare subjects for that kingdom by cleansing them from sin. They did not look at their hearts, which were corrupt, but only on the outward appearance, which was fair. Consequently, seeing no sin in themselves, they felt no need of a Saviour. And so they came to John's baptism, not because they felt any need of flying from the wrath to come, but because they thought that by enrolling themselves in the ranks of the new leader, whose coming John announced, they would be sure of places of honor in the coming kingdom. They expected that that kingdom would bring simply emancipation from the Roman yoke, and would place the Jewish nation in the seat of dominion over the whole world; and they had not the slightest doubt but that they would have a place in the kingdom, because they were children of Abraham. Their sole anxiety was to have as high a place as possible. John saw through their mask of hypocrisy, and told them that they need not flatter themselves that they were children of Abraham. The promise to Abraham and to his seed would be fulfilled, but sooner than count them as the seed of Abraham, God would raise up children unto Abraham, out of the stones of the ground. The inheritance was promised to Abraham, not because God regarded his person or his descent as superior to that of other men, but because he had the righteousness of faith. Consequently those who are counted as heirs with him, must be men of like character. It certainly would not be just to accept Abraham solely because of his faith in God, and to accept others solely on account of their parentage. Afterward, when Christ was talking to the wicked Jews, he said, "If ye were Abraham's children, ye would do the works of Abraham." John 8:39. The apostle Paul also says, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. The Pharisees who came to John to be baptized thought that the fact that they could prove their descent from Abraham, would insure them a place in the kingdom of Christ; but Paul shows that they had turned the matter around. They could only prove themselves children by bringing forth such works of repentance as would show them to be Christ's. There are many to-day who have as erroneous ideas of the kingdom of Christ as the Pharisees and the Sadducees had. There is a large party called the National Reform Association, whose members think that Christ's kingdom is going to be established at the polls, by the votes of men. And they imagine that they are sure of a place in that kingdom, because they can trace their ancestry back to the Covenanters, or some of the Reformers. They forget that the Reformers did not follow the multitude, but took the Bible for their guide, as far as its truths were revealed to them, and that in following its teachings they suffered untold hardships. The Reformers became such solely because their love for God and his truth was so great as to lead them to endure privation and to be considered as outcasts. And yet these men imagine that they can ride into the kingdom of God on the top wave of popularity. How terribly mistaken they will some day be. The kingdom of Christ is promised only to the true Israel, but the true Israel are only those "whose praise is not of men, but of God." Rom. 2:29. Those who will be great in that kingdom, must be content to be small here; and whosoever will be chief, must be a servant; "even as the Son of man [the King himself] came not to be ministered unto, but to minister, and to give his life a ransom for many." Matt. 20:28. He was in the form of God, and had all glory and honor, yet when he saw the lost world, he did not think his glory was a thing to be desired, so he laid it all aside, and "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." Phil. 2:7-10. "The servant is not greater than his lord; neither he that is sent greater than he that sent him." Let none therefore imagine that he is going to get into the kingdom on the strength of a profession, nor because he is a descendant of the Reformers, nor because he is a member of a large and influential church organization. Let none think that he can be more favored than the King, and can obtain the kingdom by any other means than humble self-denial and a godly life. Neither let any think that Christ's reception of the kingdom depends on them. He receives his kingdom from the Father (Ps. 2:7-9; Dan. 7:13, 14), and will admit into it only those who upon the foundation of faith have built a superstructure of virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity. 2 Peter 1:5-11. "AND let us not be weary in well doing; for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."