Signs of the Times, Vol. 11, No. 7. (2/12/1885)

Signs of the Times

Feb 12, 1885

International Tract and Missionary Society · Oakland, California · Feb 12, 1885

A Cheerful Spirit Honors God.

By Ellen G. White

BY MRS. E. G. WHITE.

The Christian should live so near to God that he may approve things that are excellent, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. His heart should be attuned to gratitude and praise. He should be ever ready to acknowledge the blessings he is receiving, remembering who it is that has said, “Whoso offereth praise glorifieth me.”

Many professed Christians dwell too much on the dark side of life, when they might rejoice in the sunshine; they repine when they should be glad; they talk of trials when they should offer praise for the rich blessings they enjoy. They look at the unpleasant things, hoard up the disappointments, and sigh over the griefs, and, as a consequence, grow heavy-hearted and sad, when, should they count up their blessings, they would find them so numerous that they would forget to mention their annoyances. If they would every day take note of the favors that are done them; if they would store their minds with the precious memory of kindnesses received, how much occasion they would find to render thanks and praise to the Giver of all good.

Some Christian wives who have unconverted husbands and children make this a cause of despondency and gloom. They manifest so much more anxiety for their friends than trust in God, that they forfeit the blessings of peace, and joy, and a thankful spirit, which might be theirs. I have heard some say that they did not even care to be saved unless their husbands and children were saved with them. They feel that Heaven would not be Heaven to them without the presence of those who are so dear. But have they an eye single to the glory of God when they cherish this feeling? Oh, no! Such expressions are not pleasing to God, for they place the creature before the Creator. But they are just what Satan delights in, for he can use the evident sadness and discouragement of spirit that grow out of this feeling to make the Christian religion appear unattractive.

Dear Christian sisters, the best thing you can do for your loved ones who are out of Christ is to live before them a life of peace and joy, to show them that in Jesus you find a helper who gives you strength according to your day. Make home happy. In the home circle exercise Christian courtesy, forbearance, and love; but the sadness, the tears, the distress for your unconverted friends, should be reserved for the closet. Jesus will meet you there, and you may roll all your burdens upon him, the Burden-bearer. Our precious Saviour is the friend of man. He died for these souls; he is waiting to bless and save them. He has claims upon their service, for he has bought them with an infinite price; and he is grieved with their resistance of his claims, their rejection of his offers of mercy, more deeply grieved than you can possibly be.

God has given you, too, a work to do; and because your husband and children refuse to do their duty, will you relax your efforts in his cause? Should not the very fact that these who are so dear to you are ignoring his just claims upon them arouse you to greater diligence, that, so far as possible, you may supply their deficiency?

Wives, mothers, cultivate trust in God. He does not want you to carry a constant load of anxiety and care. Rise above your trials; look away from them to the blessings you are receiving. Fix the mind upon the mansions Jesus has gone to prepare for those that love him. Cultivate clear perceptions of truth, unselfish purposes, and a desire to do others good and make them happy.

“I am persuaded,” says Paul, “that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Again he says: “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”

As you read these strong, brave words from one who suffered so much for his faith in Christ, and yet counted his severest trials as light afflictions, enduring but for a moment, will you not resolve to possess your soul in patience amid the petty annoyances of every-day life, that are often so irritating and so hard to bear? Will you not resolve that these things shall not interrupt your communion with God and separate you from his love?

Do not allow the perplexities and worries of every-day life to fret your mind and cloud your brow. If you do, you will always have something to vex and annoy. Life is what we make it, and we shall find what we look for. If we look for sadness and trouble, if we are in a frame of mind to magnify little difficulties, we shall find plenty of them to engross our thoughts and our conversation. But if we look on the bright side of things, we shall find enough to make us cheerful and happy. If we give smiles, they will be returned to us; if we speak pleasant, cheerful words, they will be spoken to us again.

When Christians appear as gloomy and depressed as though they thought themselves friendless, they give a wrong impression of religion. In some cases the idea has been entertained that cheerfulness is inconsistent with the dignity of the Christian character; but this is a mistake. Heaven is all joy; and if we gather to our souls the joys of Heaven, and as far as possible express them in our words and deportment, we shall be more pleasing to our heavenly Father than if we were gloomy and sad.

It is the duty of every one to cultivate cheerfulness instead of brooding over sorrow and troubles. Many not only make themselves wretched in this way, but they sacrifice health and happiness to a morbid imagination. There are things in their surroundings that are not agreeable, and their countenances wear a continual frown that, more plainly than words, expresses discontent. These depressing emotions are a great injury to them healthwise; for by hindering the process of digestion, they interfere with nutrition. While grief and anxiety cannot remedy a single evil, they can do great harm; but cheerfulness and hope, while they brighten the pathway of others, “are life unto those that find them, and health to all their flesh.”

Christ came to restore to its original loveliness, a world ruined by sin. The work of the fall will be undone. All that was lost in Adam’s transgression will be regained through the sufferings and death of Christ. In the new earth there will be no sin nor disease. All blemishes and deformity will be left in the grave, and the body will be restored to its original perfection. We shall wear the spotless image of our Lord, for “he shall change our vile body, that it may be fashioned like unto his glorious body.”

The development of Christian character, tending toward this state of perfection, is a growth toward beauty. The character is expressed in the countenance. The evil that is in the heart hangs out its sign, and we read at a glance coarseness, unrest, selfishness, cunning, deceit, lust, falsehood, envy, pride, and malice. As the heart becomes transformed by the renewing of the mind, the graces of the Spirit leave their impress on the face, and it expresses the refinement, delicacy, peace, benevolence, and pure and tender love, that reign in the heart, and constitute the inward “adorning,” which is in the sight of God of “great price.”

The apostle Paul exhorts: “Rejoice evermore; pray without ceasing.” Give “thanks always for all things unto God,” “singing and making melody in your heart to the Lord.”

I CAN TRUST.

I CANNOT see, with my small human sight, Why God should lead this way or that for me, I only know he saith, “Child, follow me.” And I can trust.

I know not why my path should be at times So straitly hedged, so strangely barred before; I only know God could keep wide the door. And I can trust.

I find no answer, often, when beset With questions fierce and subtle on my way, And often have but strength to faintly pray; But I can trust.

I often wonder, as with trembling hand I cast the seed along the furrowed ground, If ripened food for God will there be found. But I can trust.

I cannot know why suddenly the storm Should rage so fiercely round me in its wrath; But this I know, God watches still my path, And I can trust. —Sel.

Godliness with Contentment

THERE is nothing that so much tends to induce cheerfulness as a spirit of contentment. “Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content.”

Sanctification.

JACOB and Theodore Schoonerhoven were brothers, and strikingly alike in some things; among which, was quick and strong perception, which gave them a talent for making property; for honest labor makes property, and shrewd perception takes it.

Jacob and Theodore were strikingly unlike, in what philosophers call conscientiousness. The face of each projected over the eyes, like the cornice of a house; but whether they were alike in the higher organs of the brain, where conscience is supposed to dwell, I cannot tell.

Theodore who was two years the elder often said to his brother, “Come on Jakey, what if mother did forbid it, she will never know it. It is a little thing, and mother is notional.” Thus Jacob, by the greater energy of his brother, was often drawn into mischief, for which he lay sleepless and weeping at night, until his pillow was drenched with tears; and he often slipped from his bed in the earliest morning light, to confess faults to his mother, of which she had never heard.

They were educated in the sternest Calvinism. Theodore, who, from his peculiar constitution, expected every good thing, and that every advantage belonged to him, was rather pleased with the doctrine of election, having a vague, but comforting assurance that he was elected if anybody was. Jacob, however, who was constitutionally generous and unselfish, felt that if anybody was reprobated it was most likely to be himself.

When the brothers were sixteen and eighteen, a fatal epidemic prevailed and many were dying. A general awakening occurred, and religious meetings were held night and day. Theodore was frantic with fear, when his confidence in election was shaken by a doctrinal sermon. He screamed aloud in the congregation, and rent the air with cries for mercy, distressed not so much by reflection on particular sins, and on the bearing of such sins on the law and honor of God, and the welfare of men, as by a general idea that he was a sinner, and exposed to hell. The struggle was not long. He was soon rejoicing in an assurance of pardon. Whether he was influenced by constitutional peculiarity, or not, it seemed comparatively easy for Theodore to be satisfied that he was pardoned and accepted. Jacob wore a serious countenance, sometimes wept, yet said but little, and attracted little notice. He was, however, pained beyond description by a view of his sins, seen in the light of the divine character and law, as seen in their bearing on human welfare, and most of all, as seen in the light of the divine goodness. When he received the “oil of joy for mourning,” he put on “the garment of praise” with great meekness, and quietly adored God, the beauty of whose attributes, character, will, laws and government, he beheld with new eyes; he heard the voice of God with new ears, and his melting heart received every divine impression. Every one said, “What a remarkable display of divine power in the conversion of Theodore Schoonerhoven. Jacob is rather thoughtful and may become pious, but Theodore is a perfect Gideon; what a gift in prayer and exhortation, and how he shouts!”

Theodore was foremost everywhere, urged on, flattered, and praised. Everybody knew him. Jacob labored by precept and example, to save men, making no display. Few knew him.

Jacob Schoonerhoven was asked to give his views of “Sanctification.”

The interrogator walked him into the altar, and each seated himself in a chair. It was the interval between services, and they were alone.

“It is forty years,” said Mr. S., “since my brother Theodore and myself experienced religion. Soon after our conversion, he professed sanctification, and urged me to seek for it. I considered the subject. Theodore, after being sanctified, was more forward, more confident, but no more disinterested. He was greedy of gain, shrewd in speculation, taking advantage of his keen perception to amass wealth, having his constitutional selfishness still strong, still blinding his judgment, and causing him to think he ought to be favored with all good fortune,—men ought to work for him cheap, he ought to receive high wages for public service or mechanical labor, what he sells ought to bring a high price, what he buys ought to be got for little. My brother has never scrupled to buy property at a low price, which he knew was about to rise in value, and to sell at a high price that which was about to fall; he has not scrupled to buy cheap as possible young animals of great promise, from men who knew not their value, and to shift off young animals of no promise, to men who knew not their worthlessness. All this he said was according to law, upheld by public sentiment, and agreeable to his conscience. I considered the subject of sanctification, in the light of loving God with all my heart, and loving my neighbor as myself,—not so much a work of the emotions as of the judgment,—a work not of one moment, but of a life-time; agreement, union, and harmony with God; self lost in humanity; self lost in God; living for the honor of God and for human welfare, at all times, seven days in the week, three hundred and sixty-five in the year; in all places, at home or abroad; in the sanctuary, at the mill, or at the market; in all business, laboring, buying or selling.”

“I went into the woods and prayed for sanctification, when the Lord said: ‘Jacob, dost thou love my will, my law, and my government with all thy heart?’ I said, ‘I do Lord;’ and the Lord said: ‘Dost thou love thy neighbor as thyself?’ I answered, ‘I do Lord.’ The Lord said: ‘Very well, and now, Jacob, prove thy word in thy life.’”

“I went to my house in a happy frame singing hymns. A week after this I took down a work on military science, and was reading, having a great ambition for martial fame. The Lord said: ‘Jacob, remember thy word.’ I saw my ambition was self; I dropped the book and never took it up again.”

“I had made an arrangement to join a lodge of Masons, was on my way, riding fast, when the Lord said: ‘Jacob, remember thy word.’ I saw that my desire to be a Mason was self; I turned and rode home. I had coveted two colts which I knew would become horses of great value. They were rough and lean, and the owner, not knowing their value, would sell them low. I was on my way to buy them. The Lord said, ‘Jacob, remember thy word.’ I saw I was not loving my neighbor as myself. I went on and said: ‘Peter, keep your colts; they will make the most valuable horses among all I know.’ Peter said: ‘I did not think them valuable, but I believe you, for you and your brother know more about horses than any men I ever saw; I would give a thousand dollars for your knowledge. But now, Mr. Schoonerhoven, the fact is, I must sell them to save my house and land, which are mortgaged.’ ‘I will lend you the money,’ I said, ‘to save your house; keep your colts.’ He did keep them, and finally sold them for five hundred dollars.”

“A man came to me to buy some city lots. I was about to take the price which he offered, when the Lord said, ‘Jacob, remember thy word.’ I said: ‘Mr. Broderick, I cannot in conscience sell you those lots; that part of the city must fail in a few years.’ It did fail, and I turned those lots into a farm.”

“Thus my sanctification went on. These lessons were never forgotten; self was banished from my buying and selling; the quick discernment of the value of property, and the foresight of coming changes which the Creator had given me, I no more used for my own increase and wealth. It was evident to me that no man could gain wealth by speculation, and yet love his neighbor as himself. I have instructed hundreds of the honest, industrious poor, and kept them from the gins of speculators. My eye was single, my light increased, and my knowledge of right and wrong, of justice and humanity; my perception became keen to understand what was consistent with loving my neighbor as myself, to understand what it was to do to others as I would be done by.”

“One morning I was awakened by the voice of the Lord: ‘Jacob, arise, and be sanctified. Remember thy word.’ I arose, and, coming from my lodging-room, I met a committee of three, informing me for the part which I took in an anti-slavery meeting, I must recant, or come to trial. I remembered my word, stood my trial, and was excluded. To be separated from the church of my early choice tore my heart. The Lord said: ‘Jacob, lovest thou me more than these?’ I answered: ‘Yea, Lord, I love thee more than all.’ The cause of temperance long before cost me a similar trial.”

“I had from early life set apart all of my income, above the plain support of my family, for charity, and with much prayer sought for the most needy. I had passed a day under the clear impression that a sore trial was coming. At evening, I stopped in my barn, and cried: ‘Speak, Lord, for thy servant heareth.’ The Lord said: ‘Jacob, art thou ready to be sanctified in the loss of all?’ I said: ‘Yea, Lord, take all. Thou gavest, and if thou takest away, blessed be thy name.’”

“I answered a rap by stepping to the door. Three fugitive slaves, a mother and two daughters, were there. The mother mournfully said: ‘Will you send us back?’ And the Lord said: ‘Jacob, wilt thou obey my laws or the laws of man?’ I answered: ‘I will obey thy laws, Lord.’ ‘Come in,’ I said. I landed them in Canada. I went to jail, and lost all—house, land, herd, and flock. I have gathered a little by hard work in old age. This little cottage is mine, with a few acres of land. My God is reconciled, my peace is like a river, and my treasure is in Heaven.”

“I believe, Brother Schoonerhoven, that you do not profess sanctification. I never heard you speak of it.” “I never speak of it,” said Jacob; “the word has become a term of reproach. Selfish, willful, proud men make high professions of sanctification. My brother Theodore is often referred to as a model sanctified man. He has amassed a fortune of a hundred thousand dollars by speculation, has always sought popular favor and civil office; has ever remained pro-slavery, opposed to the Maine Law, and has gone with the most profane and debauched political party. The judge by whose decision I was stripped of all my possessions, professed sanctification. I deem it my duty to make no noisy profession. We should, however, be sanctified every day, in all our volitions, motives, purposes, and designs; in our affections, in our temper and spirit, and in all our business transactions. All other sanctification is mere emotion, excitement, and enthusiasm, and is consistent with selfishness, cruel oppression, and grinding the faces of the poor.”—Wesleyan Methodist Magazine.

Christ’s Peace in a Troubled World

ALL the peace and favor of the world cannot calm a troubled heart; but where this peace is which Christ gives, all the trouble and disquiet of the world cannot disturb it. All outward distress to a mind thus at peace is but as the rattling of the hail on the tiles, to him that sits within the house at a sumptuous feast. A holy heart, that gladly entertains grace, shall find that it and peace cannot dwell asunder.—Archbishop Leighton.

The Spirit of Liberty

The spirit of liberty is not merely, as some people imagine, a jealousy of our own particular rights, but a respect for the rights of others.

A Street-Car Sermon.

EVERY one who is in the habit of learning from things that are about him knows that the most beautiful sermons are preached and the most beautiful traits illustrated in the casual and accidental intercourse of daily life. The public conveyances, for instance, give a thoughtful man no end of incidents which serve as food for the most profitable meditation. The memories of Christmas are still warm, and those memories include not a few rich and beautiful services in which the meaning of the day was set forth with all the pomp of ritual, music, and speech; but in no cathedral was the heart of Christmas more beautifully illustrated than in a car of the Third Avenue Elevated Railroad on the eve of the anniversary. The car was full of people going home loaded with bundles and packages of every description. On one side sat a father and mother with a little daughter between them; they were well-dressed, comfortable people, with an atmosphere of general prosperity about them. The little girl held a pretty doll in each arm, and was radiant with happiness, looking first at one doll, then at the other, and then up into her parents' faces with a joy and a trust that were evidently mutual among the three, and in which every passenger in the car found something lovely and touching. Directly opposite, on the other side, sat a similar group—father, mother, and little daughter. They were working people, poorly dressed, with the burdens of life evident on their faces. The little girl, facing the picture opposite her, looked sad enough as she gazed into her own empty lap and up into her parents' faces. All three seemed to realize how much they were missing of the gracious and beautiful gifts of life. The contrast was so evident and so striking that not a passenger in the car failed to take it in. While all other eyes were looking, the fortunate little girl seemed to understand it herself. Without saying a word to her parents, and evidently following an impulse which suddenly flashed into her heart, she stepped down from her seat, crossed the car, and, placing one of the dolls in the poor child's lap, said: 'One is enough for me; you take that; I would like you to have it.' It was the gospel of Christ, pure and simple; it divided between two families the joy of the one. It reached the heart of every person in the car, and it is no exaggeration to say that, among the strong men who were hiding their faces from each other under the sudden sweep of emotion, there was not one without a deeper and more loving thought about Christmas than he had had before.—Christian Union.

A Warning Due the World.

By L. McCoy

OURS is the most important age in the world's history. No other is equal to it. Many events of the past are grand to contemplate, and will be remembered in time and eternity—but no single event or series of events occurring in any age is worthy to be compared with those soon to transpire. All other themes now claiming the attention of the human intellect, sink into insignificance when placed beside the present truth of our time,—the second advent of our Lord to this earth. It takes precedence of all other questions. God has had a present truth for every generation of people. Noah had a special message, so had Jonah. John Baptist had a special message, so had Christ. Martin Luther had a special work for his time, so had Wesley and Miller each for his time.

The messages these men proclaimed in their day were of vital importance to the world, and came just at the right time. The world is now ready to grant that these men were the servants of God, and had the approval of Heaven in their work. God never makes a mistake by sending a message or warning at the wrong time, that is, too soon, or too late to meet the required end, but has his work performed at the required time. When he has a work to go forward no other can take its place.

Noah was informed that the Spirit of God would “not always strive with man;” yet his days should be one hundred and twenty years. Noah was authorized as “a preacher of righteousness,” to say to the world that “a flood of waters” would destroy every living substance from off the earth. And the flood came.

Jonah said, “Yet forty days and Nineveh shall be overthrown.” This message was timely, the people heard, and repented at the preaching of Jonah, and were saved; but for this warning they would have perished. So with Lot and the inhabitants of the cities of the plain; they had a warning and a chance to escape. John the Baptist said, “I am the voice of one crying in the wilderness, Make straight the way of the Lord as said the prophet Esaias.” Christ said, “The time is fulfilled.” The very year in which he should make his appearance and enter upon his ministry was pointed out by the prophet Daniel, and when the time was fulfilled he came. The people of God heeded the warning uttered by Christ to the inhabitants of Jerusalem and Judea, and they all escaped safely.

These events noticed are of small importance to the present generation of people, only for the lesson to be learned of the certainty of God's threatened judgments on the disobedient; and yet they were of vital consequence to the people to whom they were given. And we are ready to say, “They were without excuse.” Why without excuse? Because they had notice of the coming judgments and heeded it not. God has given us no room to say that the judgments were unjust because no warning was given.

And now we are on the eve of grand and sublime events, compared with which the events already mentioned sink into insignificance. The scenes and events occurring just before and after the close of probation, are the plagues of God's wrath, the coming of the Son of man in the clouds of heaven, the smiting of the wicked nations of the earth, the resurrection of the righteous dead, the changing of the righteous living from mortality to immortality “in a moment, in the twinkling of an eye,” to be caught up together with the saints who have been raised to life, to meet the Lord in the air, and so to be ever with the Lord. “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up.” While God has been so faithful to warn the world, nations, and even cities, of the dangers coming upon them, shall we conclude that all these mighty events will come to pass without a single note of warning?

I cannot believe that they will. “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” The Saviour when asked, “What shall be the sign of thy coming and of the end of the world?” answered, that certain signs should be given, and adds, “When ye shall see all these things, know that he is near, even at the doors.” Paul says: “But ye, brethren, are not in darkness that that day should overtake you as a thief.” Has God ever permitted Satan to give counterfeit warnings and signs before the genuine were given? If so, how are his people to know when the true signs and warnings are given? Such an instance cannot be found in the history of God's dealings with his people.

If this be correct reasoning, shall we not therefore justly conclude that the warning of the present generation and the signs already in the past, which are a complete fulfillment of the predictions of Christ and the prophets touching his second advent into the world, are genuine, and the work of the Lord? And if the work of the Lord, does it not come at the right time? and will it not be given to the generation that shall live just preceding the events spoken of in the message? And will not the generation which bears the message of warning, and fails to heed it, be as justly deserving the tribulations predicted as were those who were disobedient in former generations? May the Lord help us to take heed how we hear. L. McCoy.

The Stranger Within Thy Gate.

Do NOT permit the wayside pilgrim who tarries for a week, or perhaps but for a day, in your midst, to depart without a warm grasp of the hand, or a fervent God bless you!

A young married couple went to make their home in a strange city. Selecting a church of their own denomination, the first Sunday found them unnoticed by the ushers, timidly making their way down the long aisle. Uninvited, they entered a pew, and were beginning to feel somewhat comfortable, when a haughty, middle-aged lady and her daughter came bustling in. By their looks and whispered conversation, the strangers felt that they were unwelcome guests; and the soothing hymns and eloquent sermon brought them no restful comfort. Instead of being strengthened and helped, they carried to their home wounded, disaffected spirits; and the next Sunday they turned aside to worship in a more humble temple, where they found more of the spirit of Christ.

A young mechanic came into a Christian community, and, for several Sundays, took a back seat in the village church. He was a splendid type of physical manhood, strong, handsome, and intelligent.

“I must speak to that young man, if he comes again,” thought the Sunday-school superintendent, as he walked home from service one afternoon. “I wish I had invited him into a class this morning—he looked so lonely.” “That young man has been at church several times. He is a stranger, and if he comes again, I must speak to him,” said the pastor, as he bowed gravely to the eager youth.

Willie Gray was robust and ambitious, and threw his whole strength into the work of the day; but one night he retired in his usual health, and before the morning’s dawn, his earthly career was closed.

“You are dying, Willie,” said a friend who had been hastily summoned to his bedside.

“I know it; and oh! I am not prepared at all,” he cried. “Bring the minister,” he commenced, but the flow of blood checked further utterance, and in ten minutes he was dead. He had overtaxed his strength during the day; and a slow but fatal hemorrhage had been the result. The minister came, but it was too late. The superintendent was shocked, but that could not do what had been left undone. The “next time” that they both intended to do him a kindness, never came.

Speak to the stranger within your gate, for you know not what good a kind word may accomplish.—S. S. Times.

Be Not Afraid

By Archbishop of York

The church has always fought against odds, and what appeared to be her rashness has been her strength. The battle must not go by default. God is with us; our message is his. If we believe this we shall be bold, and our lips shall be touched with holy fire. The task of St. Paul at Corinth was a hopeless task to the heathen observer. All worldly science, wealth, civilization, luxury, and refinement were arrayed against his preaching; but one thing that observer could not know—the Lord had spoken to him in his heart, “Be not afraid, but speak and hold not thy peace. . . . I have much people in this city.” With the same voice he calls to all, “Be not afraid, but speak.”—Archbishop of York.

The Greatest of Faults

THE greatest of faults is to be conscious of none.—Carlyle.

The Two Resurrections.

By J. O. Corliss

NOTHING is more clearly set forth in the inspired volume than the doctrine of two resurrections, one for the righteous, and the other for the wicked. In his vision upon Patmos John saw a company who had died, some of them as martyrs for Christ and the word of God. These, the record further states, “lived and reigned with Christ a thousand years.” Rev. 20:4. The trials of this people being ended, they are released from death, nevermore to die, because they had part in the first resurrection. “Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power.” Verse 6.

That this is the first resurrection, is made plain by verse 5. After speaking of this company who were made to live and reign with Christ, the inspired writer adds: “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” From this we gather that during the thousand years while one company reigns with Christ another class remains dead. It follows therefore that the resurrection which took place at the commencement of the one thousand years is the first resurrection, and brings from the grave only those who are to live forever. And as the statement is made that the second death has no power on those who have come up in the first resurrection, it affords evidence that the second death takes place after that resurrection.

The above conclusion is very evident from the fact that the Revelator says that those who were participants in the first resurrection had died as witnesses for Jesus. Then the death that the human family suffer here is not the second death, for surely these had suffered that; but the record affirms that the second death cannot touch this favored class. And as there can be no other death than that suffered in common by all mankind, till after the first resurrection, it follows that the second death must take place after that resurrection.

But if those who come up in the first resurrection do not suffer the second death, who will be affected by it? Some certainly will; for we read in Rev. 21:8: “The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.” There is to be then a second death. As we have shown, it comes after the first resurrection, yet has no power upon those who participate in that resurrection.

Now, as all who come up in the first resurrection live forever, and are therefore righteous, it is plain that all who do not then arise are wicked. And as these are denied a resurrection until the thousand years are elapsed, and since they cannot die the second time until raised from the first death, it follows that the second death will not be enforced during the thousand years, but must be deferred until the wicked can be raised from the dead. The second resurrection, then, is the resurrection of the wicked, and they arise to receive the second death.

This is in harmony with the Saviour’s teaching. “Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:28, 29. This statement plainly affirms that there are two resurrections, one unto life, the other to condemnation. Again the Saviour shows a distinction between these resurrections, when he pronounces a blessing upon those who would call the poor rather than the rich to a feast. “For they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just.” Luke 14:14. If there were to be only one resurrection, the above qualification would be unnecessary. It would then have been enough to say, Thou shalt be recompensed at the resurrection. But inasmuch as the Saviour saw fit to thus qualify the time of the recompense, it is a decidedly strong inference that there will be also a resurrection of the unjust.

Paul believed this view. When making his defense against the accusations of the Jews, he declared that he believed all things which are written in the law and the prophets, and then adds: “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” Acts 24:15. The force of this text cannot be easily evaded. Paul does not say that the Jews alone believed that doctrine, but he said that they themselves also allowed the two resurrections. This word “also” was an admission on the part of the apostle that he, too, admitted its correctness.

But when does the resurrection of the just take place? “For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” 1 Cor. 15:52. The sounding of the trumpet here spoken of is the summons that accompanies the second advent of our Lord to the earth. The apostle says in another place: “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” 1 Thess. 4:16, 17. This is decisive, and shows clearly that the first resurrection takes place when the Lord comes to earth the second time.

Now this being true, as has been clearly shown in this article, that there will be two resurrections, one thousand years apart, the first for the just, and the second for the unjust, another point of doctrine is easily shown. If the first resurrection embraces only those who are good, and leaves still in death all who are wicked, it cannot but be plain to any one that some examination must have taken place before the first resurrection, by which it was determined who should, and who should not have part in that resurrection. One other consideration forces to this conclusion also. When the resurrection of the just takes place, they come up in a moment, in the twinkling of an eye (1 Cor. 15:52), and they are also raised incorruptible. This is conclusive evidence that the cases of all these have been decided, and irrevocably fixed, before their resurrection.

These points established, it logically follows that the time of this investigation must take place before Christ comes, and while men are alive upon the earth. Those therefore who shall be alive and be translated when Christ makes his second advent, will have been judged, while on probation and subject to all the temptations which their surroundings afford. The apostle Peter sets forth the standard to be reached by those who thus expect to meet their Lord: “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.” 2 Pet. 3:14. This will indeed be a solemn time, and will call for entire consecration of heart in order to be accounted worthy to stand before the Son of man. See Luke 21:35, 36. But little time is granted for preparation. Let all be active while the opportunity lasts. J. O. CORLISS.

Whosoever Will May Come

BAXTER said if he should hear a voice from Heaven saying, “John Baxter, come unto me,” he might think some one else by the same name was called; but when he read that whosoever will may come, it took the worst one living, and it embraced him. Reader, it embraces you too; will you come?

Continue reading: The Armies of the Lord

A Cheerful Spirit Honors God.*