A SOLEMN APPEAL by J. B. Cook

Publishing Committee · Rochester, N. Y. · Dec 27, 1853

A SOLEMN APPEAL

By J. B. Cook

To Ministers and Churches, especially to those of the Baptist Denomination, relative to the Speedy Coming of Christ.

"Beware therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers, and wonder and perish; for I work a work in your days which ye shall in no wise believe, though a man declare it unto you." Acts xiii, 40, 41.

This dreadful language was pressed from the heart of the Apostle by the solemn, awful impressions which the Holy Spirit made on his mind. His whole soul was moved to its depth, when viewing the state of his brethren, "his kindred according to the flesh." God had written the truth of Christ's Messiahship on his inmost soul; consequently, he knew, that however plausible their objections might be, however complaisant they might be to himself or the truth, they were in heart, rebelling against Heaven. Their arguments, he saw, were founded in prejudice and carnality of mind. "Can any good thing come out of Nazareth?" "Search and look, for out of Galilee ariseth no prophet!" "Is not this the carpenter's son"!! "Have any of the rulers or Pharisees believed on him"!!! Surely we say that they were carnal—were destitute of living faith. They assumed that those who opposed them, must be wrong. Those to whom Paul addressed this dreadful appeal were not the impious or profane. They were the rulers of the synagogue,—"men of Israel, and those who feared God,"—the highest in reputation for piety and zeal. This is a point generally overlooked. Verses 15, 16. They adhered to their opinions with as much pertinacity as if the attributes of infallibility and immutability belonged exclusively to them. Their interpretation, which gratified the carnal mind must be true. The Messiah must come according to their notions—Jehovah must conform to their sectarian organizations in all he proposed to do for mankind. They would not, did not, yield either to prophecy or providence. When pressed with the evidence that the finger of God was seen in the miracles, and signs, and wonders, and gifts of the Holy Ghost that shone around them, they professed to want more evidence. When Jerusalem and all Judea were blazing with the light and evidence, they said, "we would see a sign!" They professed to desire sufficient light to see clearly, without questioning their integrity to act according to their light. Thus they deceived others, if not themselves, with their acknowledged willingness to believe the truth when seen; but Jesus penetrating their hearts, said, "Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed among men, is abomination in the sight of God." Luke xvi, 15. We know therefore, on the highest authority, that the Jewish rulers were not sincere, except in their love for themselves,—their stations of honor and profit. To those they clung. Hence Jesus said, "How can ye believe who receive honor one of another, and seek not the honor that cometh from God only?" John v, 44.

Paul saw the true character of these Jews in the light in which Jesus revealed it. He saw it in the light of prophecy which the Spirit then opened to his mind; therefore he could but feel for them deeply. The deep fountains of feeling in his soul were stirred. His brethren, his kindred according to the flesh, were in infinite peril of damnation. Crushed with their impending doom, his soul gushed out in this solemn language: "Beware therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers, and wonder and perish; for I work a work in your days which ye shall not believe, though a man declare it unto you."

The Jews, thus pitied, thus addressed and thus doomed, had probably a much more plausible ground for rejecting Jesus as then revealed, than we have the One to come, as he is now revealed. They said that if they had lived in the days of their fathers they would not have been partakers with them in the blood of the prophets. They were looking for the Messiah as much or more than any of their contemporaries. They based their expectation on the most plausible exposition of the prophets; of course, they could not reject him when he should come; this would be, they thought, impossible. The prophets spoke of him as a "King" on the "holy hill of Zion." They predicted, not only his humiliation and death, but his exaltation to the throne of David for ever; by consequence, they fastened on the latter, because more in harmony with their carnal notions of what would be for their good and the glory of God. If they had anything from the Messiah, it must come in their way. Shiloh must be honorable, powerful, able to relieve them from Roman bondage, ere they could receive him as the one to whom all the prophets gave witness. Above all, it is infinitely more easy for any mind to receive what is said relating to his glory than his suffering. I know that a heart filled with the Holy Spirit, will receive, with childlike confidence, just what God has revealed, and just as it is revealed; but we are by nature so constituted, so depraved, that we never reject a glorified one who comes in harmony with our views,—never receive a "crucified one," who has nothing to gratify us. Therefore, if we are allowed to judge by a human standard, we can more easily excuse them for rejecting their Messiah when despised and crucified, than we could now, when he is about to be glorified. This is not said to palliate unbelief in any age, or by any people; but only to show that there are degrees of malignity in rebellion against Heaven. Some stripes in the picture of human life are broader and blacker than others. To reject revealed truth, when in direct opposition to all the known principles of human nature, does not seem so sinful, as when presented in a less repulsive form. Still, as the language was addressed to the unbelieving, but honorable and professedly pious, of a less favored age, concerning Jesus in his humiliation, it may, with more propriety, be now addressed to those who, disbelieve, disregard, or trifle with the plainer evidence that Jesus is coming a second time to consummate his glory.

I feel awfully solemn in making an application of this passage. I would feel, if I do not already, all that compassion for my brethren, which characterized the language and labors of the Apostle. It is in view of the judgment you are addressed. Under His eye who searches all hearts is this solemn appeal made, to all in the ministry or communion of the Baptist church—to all within the circle of my acquaintance.

Dear brethren, God is working wonderfully—He is fulfilling prophecy—preparing for the consummation of "all things spoken by the mouth of all his holy prophets since the world began." The evidence of this is varied, comprehending types, signs, prophetic periods, and spiritual influences. It is overwhelming to my mind. My mind and heart are, perhaps, as well satisfied that God is in this movement relating to the second appearing of his Son, as were Paul's that Jesus was the Messiah. As to the Apostle, the truth was stamped, by the eternal Spirit, on his soul. He believed; therefore he spoke.—"The love of Christ constrained" him to give the reason of the hope that was in him. His heart seemed on fire to make known the truth on which the destiny of unnumbered thousands depended. To do this, he explored prophecy—stated its fulfillment and its harmony with God's wonderful dealings with his own soul. He never became weary with telling his experience of the truth that Jesus was the Messiah. After exhausting every motive that is tender and subduing, he does not fail to employ those that are alarming. Follow Paul through life. The charity which is supposed by some to forbid the note of warning, compels him "to cry aloud and spare not." "Beware therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers, and wonder and perish; for I work a work in your days which ye shall not believe though a man declare it unto you." The great truth that lies on the surface of the Bible relating to Christ's second coming, (though overlooked by most, as the Jews overlooked the plainer prophecies relating to the first,) has been experienced by me. It has been wrought into my soul. Now you believe in the Apostle's experience; in Luther's experience of the doctrine of justification by faith; in Roger Williams' experience of believer's baptism, and doctrine of religious liberty.

If there be such a thing as the experience of a truth, as having a great truth engraven indelibly on the heart, then such is the fact with me. It is true I am infinitely unworthy of this. My soul melts within me when making this statement; for unto me, "who am less than the least of all saints, is this grace given that I should preach" the power and coming of our Lord Jesus Christ. It is clearly perceived—as clearly as any truth of prophecy, that his second advent is just at hand. No truth of our holy religion has ever been more powerfully applied to my heart and conscience. Such is the impulse which the Spirit has given me to publish this truth, that it seems to me at the peril of my soul to forbear. During the care and distraction attending the sale of my furniture, I was disposed to omit writing you—but last night and this morning, the Holy Ghost (if I am not a stranger to his heavenly agency) has sweetly, yet with awful solemnity, chided me, till everything of a secular nature is left, as far as possible, in order to obey what seems to be the divine will. I dare not resist the plain word of God when set home by that Spirit, which is to guide into all truth. My message is the second appearing of Jesus. I expect this overwhelming event more than anything else. I look and long for it more than every thing else. I make no calculation to labor or live but a short time. Yet I never

was more resigned to God's blessed will to live or not. O, the glorious expectation of the "glorious appearing" of the great God and our Saviour Jesus Christ!—how dare you disregard this fact, revealed with more frequency and more solemnity than any other event named in the Book of God! Even though for a time its occurrence was not mentioned, no one, it seems to me, can be regardless of this tremendous era in the Divine dispensations, without impiety. My reasons for believing thus, it is now my purpose to give, as briefly as possible.

My experience began in August last. A delightfully sweet and solemn influence was felt to be settling down upon my soul, and directing me to consider the predicted coming and kingdom of Jesus. This was believed to be from God,—as such it was cherished, and very imperfectly obeyed. Had I obeyed with all readiness of mind, more time would have been enjoyed to mature my views and prepare others, instrumentally, for that day. No period of my life has been reviewed with less complacency than the last autumn and winter. My progress was too slow,—my investigations too cautious. Still my Bible was read with more interest and a somewhat better understanding. Some great truths, before unobserved, were perceived and felt. "Litch's Address to the Clergy" appeared to me true, yet such was my attachment to former opinions that I sought something from his opponents. "He that is first in his cause seemed just, but his neighbor cometh and searcheth him." Beside personal conversation with one of the most learned in the ministry, Mr. Morris' work was read. The two together exerted a powerful influence to counteract the truth of God on this subject, which had just begun, as I now believe, to dawn on my understanding. To show you that I have not been hasty, let me here say that about seven years ago, when in Cincinnati, my mind was called to contemplate with much interest what God had revealed as to the close of time; but it was not till after the lapse of two years, at the end of my ministry in that city, that sufficient light was perceived to enable me to preach on the subject. It was the theme of my farewell sermon. The prayerful reflection which I then gave to it has most of the time since been followed by a desire to learn more of what I knew was revealed. But it seemed beyond my grasp. In truth it was beyond my grasp, simply because of my reverence for the opinions of the learned. The Bible seemed now so plain, that I am sure I might have understood it had I given it just that place among books which it should have had. My instruction in the theological seminary, as well as my habits there formed, prompted me to consult the learned first. "Father, forgive me," for surely I knew not what contempt I was casting on thee, and on that Spirit whose office it is to guide into all truth. It was like borrowing some wise one's brass lamps to see daylight. Of course this is not objecting to instruction—but to that kind of instruction which makes the Bible subordinate, and the promised teachings of the Holy Spirit almost nothing. Let me state a fact which made a deep impression on my mind two or three years since. "A graduate" of one of our popular theological institutions preached several times where I worship, without reading his text correctly. My conviction was that he quoted it from memory, when writing his sermon, and then, in preaching, read it from his manuscript. When "the word" is not consulted, "the Spirit" not sought, it is not strange if the people remain unspiritual. My appeal is to my Judge that this is stated with grief of heart. Could my conscience have been at ease and my skirts clear, all allusion to the subject of theological education would have been suppressed, especially out of regard to those for whom personal respect has ever been, and even will be cherished. The fault lies in the system, which is obviously, to my mind, incorrigible.

After reading last autumn, what fell in my way on both sides, my mind was left in suspense. Still the strong desire awakened in my heart to know what was revealed, prompted strong cryings to God for light. As an interesting field for ministerial labors was, in October, opened to me, six miles distant, where they had not had a sermon, save one funeral discourse, for about three years, my entire leisure was occupied in cultivating it. The exhaustion consequent on going so far daily, for a time prevented anything like progress in my investigations. When brother S—was to come to our city to lecture on the second advent, my influence was so exerted, as to secure our meeting-house for that purpose. His first lecture seemed severe. Many were offended; my best friend, much so. I could not gainsay the substance of it. In reflecting on it, however, to sift the chaff from the wheat, my conviction was, that its severity was the severity of truth. It bore hard on respectable classes of character; that was it. Many, in company with myself, slept but little for days afterward. I felt intensely. My soul never was subject to a more terrible conflict all the elements of my intellectual and moral nature were in commotion: a conviction of the truth began to fasten on my heart more deeply; while my family, the peace of the church, the value of a good name among friends and through the community, all seemed to be in the opposite scale. The settled, solemn purpose of my soul was, however, as soon as formed, to follow where the truth might lead; but darkness, more or less dense, shrouded my mind. I was not "light in the Lord." In truth, my mind was, as most seem to be, sceptical as to the fact of Christ's personal appearing. This scepticism was occasioned by reading a popular author in New York. So that at the outset, as well as in the entire progress of conviction in my mind, there were antagonist principles, or rather a want of settled principles, for neither my mind nor heart was at rest, so far as this subject was concerned.

The first step towards peace of mind consisted in the dissipation of my remaining scepticism—the doubts excited by the conflicting opinions of the most learned and pious. Such was the influence of these doubts on my heart that portions of God's word appeared more like chaos, without form and void, than any other thing to which I may compare them. It saddens my heart to reflect that I was so long sceptical as to whether the Bible was to be understood in all ordinary cases, as it reads. I entertained no doubt that it was true, but it was a great point to decide, how much relating to "the end, was allegorical, and how much literal."

From this state of uncertainty, my mind was relieved gradually by reflecting on the revealed character of Deity, on the improbability of his having given us a revelation which could not be understood by an honest, prayerful study. If the prophecies, which we are commanded to understand, [Matt. xxiv, 15.] and pronounced "blessed" in reading, [Rev. i, 3,] are too obscure and enigmatical to be understood, then we need an authorized interpreter. The principle of the Papacy is then the only one which meets the pressing necessity of our souls, when hungering to know the Divine will.—To escape this alternative, I saw that God's word should be taken in its most natural import. The language of inspired men, relating to the coming and kingdom of Jesus, should be understood to mean what the same language would mean, if employed by an eminently wise and good man, who had a perfect acquaintance with the subject, to instruct us in it. Many of the terms are as simple, as intelligible and as much divested of figure as any that we find in the Bible. My soul was quickened, I am assured by the promised Spirit's aid, to read and understand the Bible according to the known laws of language, such as obtain in other books.—When, by faith, I was enabled to receive the testimony of God, with only a subordinate regard to human opinions, I was enabled to decide, at least to my own satisfaction, what is revealed.

2. As to our Lord's personal appearing. He solemnly averred to the high priest, "Hereafter ye shall see the Son of man—coming in the clouds of heaven." Matt. xxvi, 64. "And he led them out as far as to Bethany; and it came to pass, while he blessed them, he was parted from them, and carried up into heaven." Luke xxiv, 50. "He was taken up, and a cloud received him out of their sight." Acts i, 11. Two shining intelligences affirmed that this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Here we have a threefold assurance that Jesus will come personally. The assurance is made doubly sure, by being connected with his personal, visible ascension.—"The Lord himself shall descend from heaven."—"When he shall appear we shall be like him, for we shall see him as he is." "Behold, he cometh with clouds, and every eye shall see him." Here we have the most explicit, most solemn declarations that "the appearing" shall be personal and visible. This harmonizes with the ancient prophets. One exclaims exultingly, "I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth. In my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another." Certain it is, therefore, that the Bible teaches the visible, personal appearing of Jesus. If these plain, positive statements are not to be understood according to the most natural import of the terms, what doctrine of revelation can be understood! Observe that "the coming of the Son of man," spoken of in the above quoted passages, is, by express revelation, known to be his second coming. He shall "appear the second time, without sin unto salvation." The circumstances which are described as attending this dread event, can never occur except at the resurrection and judgment. Job cannot see him "with his eyes" till he comes up in the resurrection. The beloved disciple cannot "see him as he is, and be like him," till he comes up in the resurrection. All the kindreds of the earth will not "wail because of him," till the opening scenes of "the day of God." It is, then settled beyond all cavil, (but that of the infidel,) that Christ's next appearing will be "the second time," to consummate his work in reference to human probation.

It is plain that death, revivals, and providential judgments, are not the "coming" that is the subject of the leading prophecies on this subject—they are not "the appearing" on which the eye of faith rested with such heavenly rapture. Rom. viii, 23. 2 Tim. iv, 8. Heb. ix, 28. If the Redeemer's coming, in the Scripture sense, be at these events, then the number of his comings will be the number of such events; consequently, a second coming would be impossible, because his next coming would not be his second, but possibly his ten thousand millionth. The apostles believed in one coming of the Lord, after the first—they call it his second appearing. It will be like the first, personal and visible. "Even so, amen!"

3. The next step was to ascertain what events are, in the Scriptures, identified with "the coming of the Son of man." 1 Cor. xv. "In Christ shall all be made alive. But every man in his own order—Christ the first fruits, afterward they that are Christ's at his coming." 1 Thess. iv, 14. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For the Lord himself shall descend.—Then we which are alive and remain, shall be (changed, 1 Cor. xv, 51,) caught up together with them in the clouds, to meet the Lord in the air." The resurrection of the righteous dead, the changing of the righteous living, and their ascent to join his holy retinue, are connected necessarily in these passages with the second advent.

The Man of Sin shall be destroyed; [2 Thess. ii, 8;] the body of the beast given to the burning flame; [Dan. vii, 11;] and the devil bound and shut up in the bottomless pit; [Rev. xx, 2;] and the wicked will be slain. Jer. xxv, 31-33.

4. The coming of Christ, to achieve these tremendous purposes, was seen to have been the event on which the apostles fixed their eye, whenever they looked into the future. It is said with truth, that "faith brings distant things near;" therefore, I was led to believe, that this fact, instead of proving that "the day of the Lord" is distant from us, as it was from the apostles, proves

how destitute the Christian church is of faith.—This truth was fastened in my soul "as a nail in a sure place," that the "glorious appearing" of the Son of God had not that place either in my mind or ministry, that it had in Paul's. It is noticed in every chapter in 1 Thess. It is the theme of 2 Thess. To wait for the "Son from heaven" was as much a part of their Christian calling, as to "serve the living God."

This was, to me, a long step. It showed me that I was wrong—the ministry and the church wrong. Why, eighteen hundred years ago, when "faith" overcame "the world," they preached a coming Jesus and the judgment.

For hundreds of years this was the theme of the Christian ministry. The Coming One—the coming judgment, echoed down the shores of time, till faith yielded to sense. When the abominations of earth were mingled with the purities of heaven—when the god of this world began to reign in the church in the place of Jesus, the ministry had neither courage nor strength to declare that God was reserving "this world unto fire against the day of judgment and perdition of ungodly men."

It is not for want of evidence, but of a living faith that the ministry decline preaching the coming of Jesus. The faith of the first age brought the burning glories of the day of God near; surely the same faith in "the last age" will not put that day far distant. This is so evident that I should like to proclaim it with trumpet tongue. There is an alarming want of faith in the ministry and church, when they say, the "Lord delayeth his coming," and have no pleasure in them that do. It is a dreadful token that the words of Jesus will soon be fulfilled, "When the Son of Man cometh shall he find faith on the earth!!" My brethren, how dare you aid in producing this unbelief! How can you create the tokens of your own perdition! You surely have read, "He that believeth not shall be damned." You are bolder than I, if you rush on to such a doom. Faith—living faith, will exert the same power over us, that it did over primitive preachers and private members. It will bring Christ near. Beware, lest in your unbelief you only behold to perish.

5. The millennium, as held by many, was next demolished. It lay in my mind in such a form that it put off the second advent at least a thousand years—how much longer I did not know, because no one seemed to know when it was to begin.—When this was taken from me, it brought the "mountain of the Lord's house," as it were, a thousand miles nearer—right at hand! I was roused as from a dream. The most stupendous scenes to occur in the history of the divine dispensations to man, were, in all probability, very near. The day of doom to myself, my family, the church and the world, might take us, it appeared to me, by surprise, very soon.

This conviction, without determining even the year for its fulfillment, was to me overwhelming. Who could, or, if they could, who would contemplate the terrible splendor of the day of God, possibly just opening upon us, without emotion! Under the deep and awful impressions which approaching judgment awakened, I looked around me to see whence I had expected a millennium in the present state. It is in the second Psalm, is it! Sure the Saviour is to ask "the heathen" for his "inheritance"—but what will he do with them? "He will dash them in pieces like a potter's vessel." Just so my poor earthly millennium was shivered. It may be in Isa. ii, 20—they shall cast their "idols—to the moles and the bats"—for what purpose! Surely, to come like the blessed Mary to Jesus' feet; but let us read the next verse:—"To go into the clefts of the rocks—for fear of the Lord and the terror of his majesty, when he ariseth to shake terribly the earth." Alas for my blindness—alas for the blindness of my instructors! Surely the annexed admonition, verse 22, speaks volumes: "Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted of?" Yet the temporal millennium has some countenance. Does not the prophet say that "they shall not hurt or destroy in all my holy mountain, saith the Lord?" Yes, but this cannot be true of any state where death and the devil are. Where they are, they will both hurt and destroy. Of course, that cheering prediction is not to be fulfilled in the present state. It is in the new heavens and the new earth. Isa. lxv, 17, 25. This, we learn from an inspired apostle, is after the burning of this world. 2 Pet. iii, 12, 13. Now do, dying reader, "search the Scriptures" sufficiently to put these two passages together. We have consulted the Book of God too much as lawyers consult a suspected witness. If we read the Bible in harmony, comparing spiritual things with spiritual, we can see the doctrine of the millennium, as held by many, to be as baseless as the wildest dream of the wildest sect in their wildest vagaries. It is utterly without foundation, except it be a perverted, spiritual interpretation of plain Scripture. Read those portions where we might most reasonably expect at least some notice of holy triumph to the church. Begin, if you please, at the Lord's prayer, Matt. vi, 9-14. Temptation, is to be deprecated, forgiveness implored, and, at the same time, extended to our erring fellow-creatures. Is it not plainly implied, that the whole period, during which this model prayer shall be offered, will be a state of trial, instead of triumph?

In the 24th of Matthew, the disciples' inquiry relating to the end of the world, and the signs of Christ's coming, is recorded. In reply, there is no millennium, nothing but temptation, tribulation and death, till the special signs of his coming should begin. This surely is the place for the happy condition of the church, (if there be any such place in the Bible,) but as there is no prosperous condition even alluded to, I conclude positively that there will be nothing of the kind prior to the second advent. If there is to be a millennium before this event, the Saviour does not deem it worthy of mention. Then his answer would not meet the disciples' inquiry. But his answer does meet their inquiry. There is no millennium to be enjoyed prior to his coming.

Read the Redeemer's last prayer. Does he pray that his people might become prosperous or popular, during some future period? Does he not pray that they might be kept "from the evil?"—that they are "not of the world," and that the world hated them on this account? During the same dreadful night of his agony, when he uttered his prayer, [John xvii,] he told his disciples that in the world they should have "tribulation." There is not a note of triumph relating to this world in its present state—nothing to cheer them, but the fact that "he had overcome the world," would give them peace in himself, and come again to receive them to himself. John xiv, 3, 27.

The apostle Paul was doubtless misunderstood in speaking of the coming of Jesus; therefore he took up the subject in 2 Thess. ii, 1-8. Please read with care what precedes this great event. The taking away of that which hindered the rise of Antichrist—the revelation of that "man of sin," and his prevalence till his destruction by Christ at his coming. Surely there is no long period of prosperity to the church noticed in this chapter. It is in perfect harmony with the prophet. Dan. vii, 21, 22. This power "made war with the saints and prevailed against them, till the Ancient of days came, and the time came that the saints possessed the kingdom." If the Papacy and the Prince of evil "prevail" till the Judgment—the coming of Christ, then it follows, of course, that the church cannot "prevail" a thousand years, or one year, a thousand days, or one day prior to that event. No one can harmonize this and other Scripture passages with a millennium in this world. Well, this looks as if the millennium was indeed demolished; but what do you do, says one, with this? "They shall not teach every man his neighbor and every man his brother, saying, Know the Lord; for all shall know me from the least even to the greatest." It must be beyond this world, because all need to be taught here; in fact, with the best possible instruction, only a few can be said to know the Lord. Let no one therefore dream of a fulfillment of this prediction, till a new and heavenly state shall dawn; then alone shall all "know the Lord" without being taught. Teaching the knowledge of the Lord will not be necessary then; because all who are "counted worthy to obtain that world and the resurrection from the dead" shall know him without being taught.

There is a millennium revealed. It will be after the Lord shall have come, raised the righteous, destroyed the man of sin, and bound the devil.—"They shall live and reign with Christ a thousand years." Rev. v, 10; xx, 4-6. They shall be blessed and holy—having part in "the first resurrection." Then they shall all know the Lord—God's people will be all righteous. Amen! There will be nothing to hurt or destroy in all God's holy mountain. Amen! and Amen! Still a doubt may linger in some humble inquirer, as to Satan's being loosed—Gog and Magog, who come up on "the breadth of the earth." To avoid confusion, read this with care, and you may see that neither Satan nor Gog and Magog, are said to "hurt or destroy," or even enter, "the beloved city—the camp of the saints." No one that has part in the first resurrection is either tempted or touched. This Gog and Magog are the enemies of God "without." Rev. xxii, 14, 15. They are proclaimed blessed who enter in through the gates into the city; "for without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." These dupes of the devil are again duped to make an attempt on the "blessed and holy" within the eternal city—the heavenly Jerusalem. The attempt fails, because God makes this the occasion to engulf them in fire. This is the second death. If we follow the plain word of God, we may know that Gog and Magog are not from among the blessed and holy. They are the foes of God, who, through the lapse of time, became, by sin, vessels of wrath—those who were cast "out into outer darkness."

One thing is certain, from the plain, unambiguous language of Scripture—on this alone do I positively rely—the wicked are "without." "Gog and Magog come up on the breadth." Then let us never again imagine that these foes are apostates from religion towards the close of the millennium. None live, so far as we are informed by the Bible, during that blissful period, but the blessed and the holy, none but those who have part in "the first resurrection." It is written, "the rest of the dead lived not again" till the thousand years were finished. They have no resurrection for a thousand years after the righteous. No proposition need be stated more plainly. It is then proved positively that Gog and Magog are nothing but the wicked raised from the dead, who, with the devil, come up by God's permission to final execution.

6. After the millennium was seen to be subsequent to the Saviour's coming, the restoration of the Jews, in my mind stood in the way. It was believed that they must be restored first. On this point, I had no very definite views, except that the natural seed of Abraham were to be returned, at some indefinite period, to Judea, and probably be made instrumental in the conversion of the world. This plausible idea was founded on the promise to Abraham, that in his seed "all nations" should be blessed; but had I read my Bible (as I intend to for the future) instead of Judaizing teachers, I might have learned who "the seed" is. Gal. iii, 16. Had the promise been understood, as it is plainly stated, [Rom. iv, 13, 17,] I need not have been in doubt, for "the promise that he should be heir of the world," was not to Abraham or his seed, through the law, but through the righteousness of faith; for if they which are of the law be heirs, faith is made void, and the promise of none effect." You see the plain teaching of God was overlooked. The term "seed" was applied to the carnal Jews, instead of Christ. The carnal Jews restored, were to be made a blessing to the world—"they which are of the law" were by me esteemed "heirs," on principles, which, if true, broke up or subverted the whole gospel plan. If the carnal Jew be an heir, "faith is made void, and the promise of none effect."

My first object was to get a well defined idea of the new covenant. This comprehends all the promises. None are heirs of these promises except they come within its provisions—except they believe. The middle wall of partition between the Jew and Gentile is broken down, so that the gospel knows no man "after the flesh." To give the promises to the carnal Jew would be to rebuild the partition wall which God has thrown down. In Gal. iv, 21-31, the Apostle names but "the two covenants," the two Jerusalems, and the two classes of people. One was after the flesh, in bondage, under sentence of being cast out—the other was by promise, free and heir to the Jerusalem above. Now we may take the curse from those who are under the law, and transfer it to the children of promise, with the same propriety that we may take the promise from believers and transfer it to those who are under the law; but we cannot do either. We must not mar "His work," which is perfect. We dare not "lay anything to the charge of God's elect," seeing it is he who justifieth them on the principle of the new covenant—"by grace through faith." We would not apply the promise, which is given only to "them who believe," to a carnal Jew, any sooner than a wicked Gentile, lest we should be accessory to their deception and ruin.

But if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? Rom. xi, 15. This I had supposed to be in harmony with the promise to Abraham that in his descendants all nations should be blessed. When the Jewish nation was cast off, the gospel was given to the Gentiles and made the means of bringing them to God; but when they should be restored, it would be a still greater blessing to the world, even as life from the dead. This is a prevailing notion; but still it is a notion not authorized by this or any other passage in the Bible. Read it with care. "What shall the receiving of them be but of life from the dead?"—as life from the dead? No; there is no as in the text. It means what it says, that their restoration is nothing "but life from the dead," nothing but a resurrection.

This is confirmed by what is said, [verse 25,] "that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." The blindness is not said to be taken from them, and they made the instruments of bringing in the fulness of the Gentiles. If this had been said, we should have been authorized to entertain the prevalent expectation; but, instead of this, it is said that blindness is happened to Israel till the fulness of the Gentiles be come in—till all of the Gentiles are brought in who shall be. Their blindness will remain until the coming of Christ; then all Israel shall be saved—all God's Israel—all believers will have final, eternal salvation. They shall come out of their graves, [Eze. xxxvii, 12,] or be changed at the last trump. 1 Cor. xv, 51. This is the simple language of the Apostle; their reception is "life from the dead," or resurrection. Their blindness remains till the fulness of the Gentiles shall come in; therefore all are deceived who rely on the Jews, devoted to destruction, as a means for converting the world. Deut. xxviii, 61; Isa. lxv, 9, 15.

The apostle defines the Jew, Rom. ii, 28-29: "He is a Jew who is one inwardly, and circumcision is of the heart." "They are not all Israel who are descended from Israel; the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed." Rom. ix, 6, 8. Ye are all the children of God by faith in Christ; Christ is "the seed" to whom the promise is made. Gal. iii. He had no natural descendants, therefore the descent is not reckoned by natural generation, but by faith, as it is written—"if ye be Christ's then are ye Abraham's seed and heirs according to the promise." Gal. iii, 29. Believers constitute the Israel of God, the "all Israel" who "shall be saved" when Christ the Deliverer shall come out of Zion. No argument is more direct. Those who believe are Christ's. They are to be "but of his coming." Them "God will bring with him." 1 Thess. iv, 14. Now as there are the children of promise, who are counted for the seed—as this class alone are named in the provisions of the new covenant, it follows, of course, that they constitute the "all Israel who shall be saved."

The mass of the Jewish nation has ever been "under the law," consequently "under its curse," not under the promise of the new covenant.—"Wrath came upon them to the uttermost;" not the promise to national restoration. Deut. xxviii, 44; Rom. xi, 9, 10. Every Sabbath-school scholar knows that "the gospel" is to be preached to every class without distinction—to the Jew and Gentile. "He that believeth and is baptized shall be saved," whether Jew or Gentile. "He who believeth not shall be damned," whether Jew or Gentile. We should rejoice that divine teaching is not yea and nay; it is all "yea;" so that every honest inquirer, who will follow the word and Spirit of God, may come directly out into light. No one need be in doubt as to who the real Israel of God are. To them all the promises belong. To the opposite class there is nothing but impending wrath. Lord, forgive thy professed people for sustaining the false and ruinous expectations of the poor carnal Jew. They have clung to their abolished system, and we have helped them to hold on to their perdition; but we should have cried aloud to them and spared not to tell them that they were under the curse. Alas for the church! it has been, for the most part, carnal; and by consequence in the same condemnation. Who can avoid this conclusion from Scripture premises? Who can wonder that professing Christians, who apply the promises of the new covenant to those who are under the curse of the old, should be in need of this solemn appeal: "Beware therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." Those who are in the fog as to the "first principles of the oracles of God," may be also with regard to both prophecy and providence, relating to the second advent and the final restoration of "all Israel." They should at least beware.

[This appeal is from a pamphlet of 62 pages, published in 1843.]