Publishing Committee · Battle Creek, Mich. · Dec 1, 1859
"THE NIGHT COMETH."
By H. L. H.
How full of instruction are the discourses of the Saviour! He truly "spake as never man spake." This is instanced in the portion of scripture at the head of this page. Christ had condescended to give a reason why he would open the eyes of the blind man, whom he had just seen and graciously noticed. He had a work to accomplish. The period he had assigned to himself in which to effect that work was so limited that he calls it a "day"—only a "day"—"the day;" and consequently night or the time for cessation from labor, would soon arrive.
"The night cometh." How comprehensive is this language! Here the duty of active exertion and obligation to improve present opportunities for usefulness, are urged upon us in one sentence—"while it is day;" and the sin of neglect, and the danger of delay, exhibited to us in these three words—"the night cometh."
And did our Lord, whose existence was eternal—"who has neither beginning nor ending of days"—deem it wise to economize time? Did he deem it right to improve present opportunities—not to lose moments—and to do good, because periods were approaching when times and seasons for labor would cease? How much more should we, who are only the creatures of a day—whose longest life, at the utmost, is but brief—and whose opportunities for usefulness must soon, very soon, be closed by the night of death, of darkness, and the grave;—"THE NIGHT COMETH!"
From these admonitory words I might urge many solemn and weighty considerations upon the scholar and student; saying to them—Increase your mental stores, and like the wise man, be earnest "to know, to search, and to seek out wisdom, and the reason of things,"—for "the night cometh" when thought, and time, and life itself will cease. I might exhort the young man, just setting out in life to "redeem the time,"—to be "not slothful in business"—to rise up early and sit up late, and eat the bread of carefulness;" because the night rapidly cometh when age and infirmities will creep on, and "the years draw nigh when thou shalt say, I have no pleasure in them." I might admonish "the lover of pleasure more than the lover of God," and say to him, if you will pursue the bubble joy, and drink the poisoned stream of sin, and hurry on your reckless course, remember "the night cometh," when the voice of inspiration will sound in your unwilling ears—"Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart and in the sight of thine eyes; but know thou that for all these things God will bring thee into judgement!"
There is scarcely a pursuit or object in life but may be better done to-day than to-morrow. Promptness, activity, and decision, seldom induce regret, while delay is often the precursor to ruin. It does not admit of a doubt that in everything relating to the soul of man—to the fearful and solemn realities of a future state—that "delay is always dangerous," when life, as compared with eternity, is not even a day;—"For what is your life? it is even a vapor, that appeareth for a little time and then vanisheth away,"—"a little spot of time between two eternities," followed by an endless night—to some, perhaps just at hand; for to-night—yes! to-night, God may say to you, "This night thy soul shall be required of thee!" The saint waits for his change, but the sinner has his soul "required" of him.
There are three classes of persons to whom I am specially anxious to be rendered useful, by presenting the solemn Scripture, so often quoted in these pages, to their consideration.
I. TO CHRISTIANS, TO INDUCE THEM TO MORE ACTIVITY AND ZEAL.
"I must work while it is day," said Jesus. Christian! behold your exemplar. What! the Master work, and the servant remain idle? How inconsistent! You blush at the thought;—then, as preparative to your usefulness and success, let me entreat you,—
1. To secure in the day of opportunity, a well grounded hope of your personal salvation. Seek not only to be safe, but to know you are safe—"Christ in you the hope of glory." With intense earnestness, plead with God, and cry—"Say unto my soul, I am thy salvation;"—that this may be your rejoicing—"I know in whom I have believed." See to it that you possess clear, scriptural views of divine truth; that your faith be genuine, your experience scriptural and your practice holy. Thus you will become "established in the truth,"—will "grow in grace,"—will "glorify your Saviour;" and to you the approach of the night of death will be divested of its gloom; for you will be enabled to say, "I know that my Redeemer liveth," and be "made meet" to enter "the inheritance of the saints in light," where—
> All o'er these wide extended plains,
> Shines one eternal day;
> There God the sun forever reigns,
> And scatters night away.
2. Let christians be intensely anxious to do the work of christians. "Ye are children of the day;" then your work should bear the light of day. This consists of a full and bright exhibition of the christian character, in all its aspects—in all its demands—in all its high responsibilities;—"let your light so shine before men." The proper work of christians is the extension of christianity; the adding to the "cloud of witnesses;" the diminution of the number of the sons of darkness; the accession of gems to the Redeemer's crown. It is to be imbued with holy, untiring anxiety, to rescue beings like themselves from going down to the pit; and because "the time is short," to devote every power, consecrate every talent, devise every means, employ every resource to "save souls from death,"—constantly to remember that men are always perishing; that therefore we should be always laboring; that the season for activity and usefulness is circumscribed; and that ere long the night will come;—it is coming when our tongues shall be silent—our hands motionless—and our heart pulseless—"for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest."
II. Let this solemn declaration of the Saviour INDUCE PROFESSORS TO IMMEDIATE AND UNRESERVED DECISION IN RELIGION.
There are those who know the way to heaven, by the "hearing of the ear," and are "not far from the kingdom of God," but far enough never to reach the shores of a blissful immortality. Some are young, and suppose and act as if the day of life was long—that its evening is far far distant—and that hoary locks, and threescore years must come, ere the afternoon of their existence shall have passed;—but I tell them it is not so—the sun of the young often "goes down while it is yet day,"—and the brightest hour of youth is clouded and shrouded by the dark night of death.
Some have delayed till their sun is high in the heavens—half their day gone—and no pardon sought—no peace possessed—no heaven secured—no soul saved! The remaining portion of their life will swiftly pass away—"the night cometh." O be aroused from this fearful slumber—this soul destroying hesitancy—this awful indecision;—and THIS DAY—THIS hour—resolve to be on "the Lord's side."
Some have allowed their day to pass on unheeded, till nearly its close. The twilight of evening has appeared; and who does not know how rapidly night succeeds twilight—"the night cometh."10And what a scene presents itself! An aged man, understanding enough of religion to dread death, but not estimating it sufficiently to seek or desire its possession. The night of the grave will soon SHUT HIM OUT FROM THE WORLD; and his unpardoned sin, and unbelieving heart, will SHUT HIM OUT FROM HEAVEN! Aged friend! before it is too late breathe forth this prayer to the God of your life,—"So teach me to number my days that I may apply my heart unto wisdom"—lest you, and every wavering, undecided professor be overtaken by the night of death, and be cast out into outer darkness—where is no day to alleviate the night;—the past misspent hours of the day of life—gone—wasted—lost forever!!
III. Let the solemn admonition of the Saviour that "the night cometh," urge the sinner to repentance.
Those who have neglected the claims of their precious souls—resisted the monitions of their consciences—refused the invitations of mercy—and have to this moment, lived "without God and without hope in the world,"—whose unholy lives have probably been in direct opposition to the will of God;—who have despised his word—dishonored his day—profaned his name—forsaken his worship and his house—and denied the faith! Ah! perhaps you have associated with the sceptic and the blasphemer—who having lived a fool, expects a fool to die. This, sinner, you may do; but one thing you cannot do—you cannot prevent the night's coming! The infidel Paine tried and he could not! Voltaire tried and he could not! "I will not die," said one in the agonies of death, who had lived a life of folly—"I will not die;" but ah! how vain the resistance—for in that same hour death struck his dart, and the victim was his own.
Careless, thoughtless, impenitent sinner! How unwise, how unreasonable, how anomalous is your conduct! You acknowledge the necessity of active and persevering industry to supply your daily wants—you admit the propriety of making a provision for old age, and even that your bodies may be decently interred when life shall cease here on earth. You look forward, at times to the closing scene of your life with considerable anxiety, and feel desirous of laying something up in store to alleviate the sorrows, and meet the demands of those years, when (should your life be protracted so long) you imagine "days of darkness," and "years wherein there is no pleasure," must be endured; and yet you have no dread of the eternal night—that dense, sepulchral night—unmitigated, unending, unalterable night; "where there is weeping and wailing and gnashing of teeth—where the worm dieth not, and where the fire is not quenched." O, should you perish everlastingly, how will you exclaim with Saul—"I have played the fool and erred exceedingly?"
Mistaken being! hearken for your life! O that I could awaken and persuade you to a few moments' serious reflection, and solemn consideration of your perilous state. Just think! What if some unseen being followed you on your homeward way, and whispered in your ear, "The night cometh;" and entered with you your dwelling, and on the threshold uttered with doleful cry,—"The night cometh;" and again at midnight, roused you as with the voice of thunder, exclaiming, "The night cometh;" and if on the morrow when you rose—and at your morning, and mid-day and evening meals; at your employment; at each interval of leisure—when you journeyed, and when you rested;—still and again, and yet again, in deep and unearthly tones, assailed you with the terrific words, "the night cometh."—would you not fear and tremble, and seek some means to dismiss the dreaded and unwelcome visitor—to still your conscience and secure peace of mind?
Remember then, the truth remains—the night is coming. Before it comes, be persuaded immediately to seek the God of salvation—before it is too late, bow your knees; and beseech him to give you the grace of repentance. Say to him, "Create in me, O God, a clean heart, and renew a right spirit within me." Pardon of sin for the most guilty is provided, through the Lord Jesus Christ. He died on the cross, "that whosoever believeth in him should not perish, but have everlasting life." Without repentance for sin, and faith in this Saviour, you and every sinner must perish forever. There is no "other name given under heaven whereby you can be saved;" but he "is able to save to the uttermost all who come to God by him." Sinner! delay not. A voice from heaven calls to you "To-day, if you will come unto me." To-day then, determine in the strength of almighty grace, to seek for mercy. To-day cast yourself as a guilty sinner at the footstool of the throne—to-day, resolve you will escape, and "flee from the wrath to come;"—to-day, surrender your heart to God and be his willing subject;—to-day, implore the Holy Spirit's aid, to teach you and guide you. O do this and you will be happy in life, in death, in eternity. Refuse these offers—despise these exhortations, and you will perish—yes, eternally perish—for, "the night cometh!"—John Adey.
There is another night! The night of the grave is hastening but no swifter than the night of despair! Now is the accepted time; now is the day of salvation. But this is not forever. A time is coming when the dispensation of God's mercy shall end, and the glad tidings of salvation shall be heard no longer. The harvest shall be past, the summer ended. The mystery of God shall be finished, as he has declared by his servants the prophets. The day of the Lord will come as a thief in the night, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. The judgment shall set; the books be opened. The gospel day shall close. At night the master shall reckon with his servants. What rewards shall the righteous possess! What joys and triumphs shall be there! What holy rest shall be the portion of those who have worked while the day lasts! But the idle, the careless, the unfaithful, the rebellious; what anguish shall be theirs! What woe, what horror, what lamentation! What weeping, and wailing and gnashing of teeth, what terrific agony, what untold dismay!
The night is most assuredly coming—while we sleep the night cometh! While we sing the night cometh! While we trifle the night cometh! While we put it far away it cometh! While we say it will never come, it cometh! "On all the wings of time it flies; each moment brings it near!" And are we ready to meet it? The night cometh—it is at hand. To the faithful it shall be the precursor of an eternal day. When time's sun shall set in clouds and gloom, their day shall break in glory, and their sun no more go down. But not so the wicked. They are children of darkness and of night. They love darkness; they choose sin. They must meet the hastening issue. The wages of sin is death! The night cometh to them—the night of despair! No star shall pierce its mantling gloom,—no voice of joy shall cheer its dreary ages,—no morning light shall penetrate its realm; and the guilty shall die "the second death," and sink into the unfathomed depths of night—into the "blackness of darkness forever and ever!"
Friend, would you escape that "outer darkness?" Flee then to Christ! "In him is life, and the life is the light of men!" Work then while the day lasts. Work out your own salvation with fear and trembling! Sinner repent! Believer labor! Spread the truth—honor Christ—be faithful to the end. The night cometh! Let us prepare for its coming! May God have mercy on us for Christ's sake!
"UNTO YOU THEREFORE WHICH BE-</br>LIEVE, HE IS PRECIOUS."
Precious Saviour, draw me nearer,
Press me closer to thy breast:
Every day and hour thou'rt dearer;
In thy love alone I rest.
While I linger in the desert,
Keep, Oh, keep me by thy side;
Let me find in thee a covert
And defense when ills betide.
When with sorrow I am stricken,
To thy guardian arm I'll flee;
When affliction's clouds shall thicken,
Sunbeams will be shed by thee.
If my dearest friends are taken,
And disease my frame invade;
If by fortune I'm forsaken,
And the hopes of earth all fade;
Still, my courage shall not falter,
On thy arm I'll fondly lean;
Confident thou canst not alter,
Thou wilt cheer the darkest scene.
If the shades of death should lower,
And the waves of Jordan roll,
Saviour, whisper in that hour,
"I have saved thy precious soul."
In thine arms thou'lt bear me over
That deep, dark, and swelling flood,
Washed and justified for ever,
Evermore to dwell with God.
[Am. Messenger.
SIGNS OF THE TIMES.
LUKE xxi. 28.—And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh.
READER, your attention is invited to a few thoughts on a momentous and thrilling event, viz., the Second Advent of Jesus Christ. That he is soon to come as a Judge and a King, there is the clearest evidence in the word of God. Examine it for yourself, without delay, and be ready to have part in the first resurrection. You "can discern the face of the sky;" why not then, with equal clearness, "discern the signs of the times?" as both are equally marked by their appropriate characteristics, and both are equally intelligible. Why pretend ignorance of the lessons of instruction imparted by the one any more than by the other? Remember that when an "adulterous generation" was addressed upon the general truths of the gospel, they demanded as a condition of their belief, "a sign from heaven," or that "one rise from the dead." On the same ground thousands now stand when addressed on the subject of those events which are soon to transpire, and ask, How can these things be? or, Where is the promise of his coming? When the truths on the subject of Christ's near approach are presented, as we believe they are taught in the word of God, then professors of religion, almost en masse, accuse us of bringing "strange things to their ears," yea, virtually charge the Saviour with an unmeaning message to his disciples, when he declared that they might know when their redemption draweth nigh. But I pray you heed not the syren song of peace and safety. I ask why the arrangement of "signs," as the precursors of future events, with the predictions which announce them? Are they to be looked upon as an unmeaning ordinance of heaven? If so, then God is trifling with his creatures. We believe they have a meaning, and those which have already occurred and those which are now transpiring, are solemnly and loudly proclaiming, "Behold the end cometh." There were signs which preceded the first advent of Christ, as well as prophecies fulfilled by the event, and to a reflecting mind, guided by the light of revelation, they were calculated to inspire fresh hopes of the near approach of the infant Saviour. And while the King of Judea was disturbed at the fulfilment of those prophecies which he conceived portended his ruin and the loss of his power, and even sent emissaries to inquire whether such a child were really born, in order to destroy him; there was one of the remnant band of Jewish worthies in Jerusalem, Simeon, a "just man and devout," who had long been waiting for the consolation of Israel, and rejoiced in anticipating the promised Messias. Heaven and earth united in filling the moral hemisphere with forerunners of the incarnation of the Son of God, and awakened throughout the whole civilized world expectations of an approaching crisis. At the appointed time, a virgin daughter of Judah gave birth to the Prince of Peace, and the predicted star appeared and piloted the magi of the east to the place of his birth.
There are also signs which God has appointed as the harbingers of Christ's second coming, and the Bible chronometer God has given us in mercy, for the measurement of times and seasons. A double warning is given, that you may not be in darkness, that that day shall come upon you as a thief. The signs which are predicted to precede the second advent of Christ, are:
1. The prevalent unbelief of Christian professors respecting the doctrine of Christ's near approach. Listen to the fearful interrogation of Christ—When the Son of man cometh, shall he find faith on the earth? Luke xviii. 8.
2. A melancholy and general decay of vital piety. A prominent characteristic of the early Christian was, they "loved his appearing." 2 Tim. iv. 8. They loved to hear of it, to talk about it, to pray for it, and the world hated them. It was the "offence of the cross." In the last times, "the love of many shall wax cold." Matt. xxiv. 12. Does not the love of mammon, the spirit of worldliness, conformity to its maxims and fashions, pervade the professed churches? Judge ye. Which is the most apparent, the power, or the form of religion?
3. Unprecedented prevalence of iniquity is another characteristic of the last times. "Iniquity shall abound." Matt. xxiv. 12. In no period of the world's history have the floodgates let out from its exhaustless11reservoir such streams of guilt. Read the dark and awful descriptions in the public journals, under the heads of Perfidy, Fraud, Rapine, Murder, Sedition, and universal misrule. See the description in 2 Tim. iii. 1-5.
4. Scoffers in the last days, at the coming of Christ, is another sign indicative of his near approach. 2 Pet. iii. 1-4. Beware, reader, lest you be found among this class. A professor of religion may be a scoffer.
5. The universal spread of the gospel among all nations is a sign of Christ's speedy advent. Matt. xxiii. 14. The Gospel is to be preached as a witness, and not as the instrument of the conversion of all nations. This sign is fulfilled.
6. Division among professing Christians, (Matt. xxiv. 10,) and opposition to sound doctrine shall distinguish the last days.
7. A practical rejection of the Lord's word. This is evident in the great prevalence of German Neology, the Rationalism and Transcendentalism of America.
8. Signs or wonders in heaven above, and signs in the earth beneath; blood and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.
Other prophetical signs might be noted which are fulfilling before your eyes, by which you may know that Christ standeth at the door. Reader, if you would, you cannot evade the truth on this subject. The present signs of the times, considered in the light of evidences of the fulfillment of prophecy, both past and present, may be viewed as the last call, the last act, the last voice of God's long-slighted and abused mercy to man. Will you heed the call, or sleep on till, amid the darkening of the heavens and the clashing artillery of heaven, the voice of mercy ceases, and you are lost eternally?—Ad. Tract.
THOUGHTS BY THE WAYSIDE.—No. 3.
By GLEANER
WHEN will my Saviour come? This thought has been about my pathway for months and years. In the darkness of the night-time, or in the glare of noonday, wherever I have journeyed, this thought has been. Often I have wished that the "watchmen on the walls of Zion" would bring the joyful message, "Behold the King cometh." My heart has longed for deliverance, and my ears have listened eagerly for the sound of his chariot-wheels. Now and then some despised watchman, or humble follower, has told me the soul-cheering message, "He is near." But when I asked the Doctors of Divinity, they have told me that my Lord delayed his coming, or that he had come, or that he never would come, except in a spiritual sense; and that, many ages hence. At this my mourning heart has turned instinctively to the record of his life and promise, and here, truly, I have found choice food for hope, and strong proofs that he would come again, and would not tarry; moreover, that he had enjoined upon me a duty to watch, for, if I did not, he would come in such an hour as I thought not, and as a snare. See Acts i, 11; Matt. xxiv, and xxv; Luke xii, 37–49; John xiv, 3; 1 Cor, i, 7; Phil. xxiii. 20; and many other passages, which want of space forbid my mentioning. When I have read these and other Scriptures on this point, particularly the signs numerous and unmistakable of the approach of his advent, I have felt to rejoice in view of deliverance; and exclaim, "Come, dear Saviour; come quickly!" Sometimes I have ventured to assert my hope that he whom we follow, and profess so to love, was soon coming for the deliverance of his children.
It does seem that if we really loved him as we do an earthly parent or friend, we would rejoice at the prospect of his coming, even if the proofs of his near arrival were not perfectly clear.
The world has laughed at my delusion, while my brethren often seemed indifferent, if not opposed to such thoughts—such sweet hopes. I do not conceive myself to be the only one among our people, who thus loves to view his coming near. Nor do I feel to shrink from my hope because it is unpopular. Our great Master was unpopular—was set at naught—not many of the rulers and mighty men believed; and shall not a poor worm become unpopular in trying imperfectly to follow him? Nor do I think that all, at least all of my brethren who oppose such a view, do so from a want of charity; because they really think it to be wrong, while there are those I fear who oppose it with much earnestness, simply because it is not Seventh-day Baptismism. But the thing I wish to know, and hope by this article to induce my brethren, to some extent, to think upon and consider, is this—is there not by far too great a lethargy upon us, in this direction? Do we not pass it by too lightly, as a thing almost unworthy our notice? Again I say it is an important subject, and if the prevailing opinion among those who believe his coming near, is incorrect, it is our duty by a fair, thorough, and public investigation, to prove it such; if not, it is our duty, and in truth our glorious privilege to embrace it, and be comforted and strengthened by it. If the entire "advent movement" (as it seems plainly to be), is of God, better acknowledge it, even though unpopular, than oppose, "lest haply we be found to fight against God." We may be among those who shall be crying peace and safety, when he shall appear; certainly, if he should come now, we should as a people, fear to be found among that class.
But says one—Gleaner, why not do something besides find fault? Brother, if I know my own heart, I have not written a word in a fault-finding spirit. I have written upon this subject, feeling that if there be any point upon which there is danger of our being too remiss, that it is upon that point we should write; not as fault-finders, but as brethren seeking for our mutual good, and for truth. But say you this is "Adventism?" Brother, if it be truth, it will make no difference with "Our Father" by what name it is called. I know that a "Millerite," or an "Adventist," with many is but another name for heretic, fanatic, or bigot; yet this should not hinder us in our researches for truth; and that which is founded upon the Bible, claims at least a candid investigation. We, as a people, are, I believe, believers in the second personal appearing of our Saviour. The question then is, when? And how shall we find out when it will be, unless we talk about and investigate it? We may pass it lightly by, and say we believe that it will not be for ages yet to come; but our belief will not affect the truth—and yet while we refuse it a candid investigation, we act as though we thought it would.
The fig-tree will bud at the appointed time, though we may claim that it is yet many days to the summer. I fain would talk long and kindly with my brethren, not to dictate, but to get at the truth; but space will not permit. But brethren, how much of truth may we refuse to seek, or having found, to promulgate, because it is outside of our former method of thinking? May God direct us into all truth. GLEANER.
The Hatefulness of Sin.
By Guthrie
Look now at sin; pluck off that painted mask,—and turn upon her face the lamp of the Bible. We start: it reveals a death's head. I stay not to quote texts descriptive of sin: it is a debt a burden, a thief, a sickness, a leprosy, a plague, a poison, a serpent, a sting,—everything that man hates it is; a load of evils beneath whose most crushing, intolerable pressure "the whole creation groaneth." Name me the evil that springs not from this root—the crime that lies not at this door. Who is the hoary sexton that digs man his grave? Who is the painted temptress that steals his virtue? Who is the sorceress that first deceives and than damns the soul! Sin! Who, with icy breath, blights the sweet blossoms of youth? Who, brings gray hairs with sorrow to the grave? Who, by a more hideous metamorphosis than Ovid ever fancied, changes sweet children into vipers, tender mothers into monsters, and their fathers into worse than Herods, the murderers of their own innocents? Sin! Who casts the apple of discord on home hearts? Who lights the torch of war and carries it over happy lands? Who, by divisions in the Church, rends Christ's seamless robe? Sin! Who is the Delilah that sings the Nazarite asleep, and delivers the strength of God into the hands of the uncircumcised? Who, with smiles in her face, and honeyed flattery on her tongue, stands in the door to offer the sacred rites of hospitality, and when suspicion sleeps, pierces our temples with a nail? What Syren is this, who seated on a rock by the deadly pool, smiles to deceive, sings to lure, kisses to betray, and flings her arms around his neck, to leap with us into perdition? Sin! Who petrifies the soft and gentle heart, hurls reasons from her throne, and impels sinners, mad as Gadarene swine, down the precipice into the lake of fire? What witch of hell is it that thus bewitches us? Sin! Who nailed the Son of God to that bloody tree? And who, as if it were not a dove descending with the olive, but a vulture swooping down to devour the dying, vexes, grieves, thwarts, repels, drives off the Spirit of God? Who is it that makes man in his heart and habits baser than a beast: and him who was once but little lower than an angel, but little better than a devil? Sin!
Sin! Thou art a hateful and horrible thing; that abominable thing which God hates. And what wonder? Thou hast insulted his Holy Majesty; thou hast bereaved him of beloved children: thou hast defied his power: thou hast despised his grace: and, in the body and blood of Jesus, as if that were a common thing, thou hast trodden under foot his matchless mercy! Surely, brethren, the wonder of wonders is, that sin is not that abominable thing which we also hate.—Guthrie.
A Submissive and Patient Woman.
Mr. Peabody one day came in from a walk. His wife said to him, "I have been thinking of our situation, and have determined to be submissive and patient." "Ah!" said he, "that is a good resolution; let us see what we have got to submit to. I will make a list of our trials. First we have a home,—we will submit to that. Second, we have the comforts of life,—we will submit to that. Thirdly, we have each other. Fourthly, we have a multitude of friends. Fifthly, we have God to take care of us." "Ah," said she, "pray stop, I will say no more about submission."
Prayer
PRAYER.—A good old author says, with quaintness; "Prayer is the rope in the belfry—we pull it, and it rings the bell up in heaven—and so it is. Keep the bell moving. Pull it well, and though the bell is up so high that you cannot hear it ring, depend upon it, it can be heard in the tower of heaven, and is ringing before the throne of God, who will send answers of grace according to your faith."
Looking to Christ
By Chalmers
LOOKING TO CHRIST.—Let this thought, that God cannot lie, keep in conscious safety the heart of every one who looketh to Jesus. They who look shall be saved. The sun in the firmament is often faintly seen through a cloud, but the spectator may be no less looking at him than when he is seen in full and undiminished effulgence. It is not to him who sees Christ brightly that the promises are made, but to him who looks. A bright view may minister comfort, but it is looking (to Christ) which ministers safety.—Chalmers.
Do Not Dispute Plain Truths
ONE should not dispute with a man, who, either through stupidity or shamelessness, denies plain and visible truths.—Locke.
BRO. SMITH: Will you please give your views on Rev. xx, 4, especially in regard to those living in the time when the image of the beast shall exercise all the power of the beast which was before him. It is believed by some, that a part of the saints living in the time of this image of the beast will be slain, and I am referred to Rev. xx, 4 as proof. I should be pleased to learn through the Review your views, or that of some of the messengers. It would seem from Rev. xv, 2, and Dan. xii, 1, that the saints will not be slain. And I think the three passages can be harmonized.
Robinson, Wis.
ANSWER. We see no difficulty in harmonizing the three passages above mentioned. We think a little attention to the construction of Rev. xx, 4, will show that it contains no proof that those who worship the image of the beast will be slain, and is not therefore out of harmony with Rev. xv, 2, and Dan. xii, 1. To save reference we will quote the text in full:
"And I saw thrones and they sat upon them, and judgment was given unto them; and I saw the souls of them which were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with Christ a thousand years."
Whatever difficulty there is about this text lies in the relative "which." In our English version it is given as a simple relative referring to those who were beheaded, and making them and the worshipers of the image of the beast identical. Hence it is argued that the text must have reference to the future, since the image of the beast is not yet formed, and the refusal to worship it, for which the saints are to be beheaded, cannot of course be made till the image exists. The conclusion therefore follows that the saints of God are yet to be put to death.
But this formidable castle all vanishes into thin air when we look at the fact that those who are beheaded, and those who worship the image of the beast, are distinct and separate classes, and are so referred to in the original. The relative clause is introduced in Greenfield's New Testament by the words kaì oἵtives [kai hoitines], the latter of which is the nominative plural of ὅστις and which, instead of the simple relative, which, as in our version, is a compound relative, containing the antecedent within itself. Hence we find Prof. Whiting, a critical Hebrew and Greek scholar, translating the word by the introduction of a new antecedent and relative, instead of letting it refer as in the common version, to those who were beheaded. He translates the passage as follows: "And I saw the persons of those beheaded for the testimony of Jesus, and for the word of God, and those who had not worshiped the wild beast, nor his image," &c. Ὅστις is defined by Robinson thus: '1st., any one who, some one who, whosoever, whatsoever. 2d., every one who, all who, whosoever, whatsoever.' Hence the true sense of the passage can be given only by the introduction of two classes of individuals, as by Prof. W. John saw, first those who in ages past had been beheaded for the witness of Jesus; and in the same glorious condition of victory, he saw another class, namely, 'whosoever,' or 'those who' had not worshiped the beast nor his image, &c. And there is no intimation that this class were ever beheaded.
But how can they be said to live, it may be asked, and be spoken of in contrast with the 'rest of the dead,' if they never die? In the same sense, we reply, in which they are said to have a part in the first resurrection. This expression must include all the saved, both those who will be raised from the dead, and those who will be alive and be changed at the coming of the Lord Jesus. They are said to have part in the first resurrection, since they undergo a change equivalent to death and the resurrection; and in that changed and glorious condition they may as properly be said to live, as though they had for a while been incarcerated in the dark prison-house of the grave.
Rev. xx, 4, being thus cleared of all difficulty, it may still be claimed that Rev. xiii, 15, furnishes proof that the people of God will be killed. "And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed." How can he be said to cause a thing to be done, if it is not done? In reply we would remind those who propose this question, that the next verse reads that "he causeth [same word] all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, &c.; and we would ask them if they ever expect to receive the mark of the beast. Of course they will answer, No; and then their question lies equally against themselves: 'How can he be said to cause a thing to be done, which never is done?'"
But the solution of this question is found in the sense in which the word "cause" is used. It is from the Greek ποιέω [poieo] and may be taken in the sense of to enact or decree. Referring to individuals it is many times used in the New Testament in the sense of ordaining or appointing; as, Christ ordained or appointed his disciples; any one is ordained king, &c. Hence Wakefield translates this passage, "that this image of the beast might give orders to execute death on those who will not worship the image of the beast," &c. But it by no means follows because the beast makes such decrees or gives such orders that the orders will be carried out.
That the saints will be brought to a severe and trying test we have no doubt; that they will have to drink of a bitter and agonizing cup, we also expect; but that they will be put to death, we do not believe. Such a view is not consistent with that power with which God has promised at last to clothe his people, nor with the declaration of Paul that some would be alive and remain to the coming of the Lord, nor with the victory which it is declared they will gain over the beast, his image, his mark, and the number of his name.