Signs of the Times, Vol. 1, No. 12.
OUR PRESENT POSITION : or, the Waiting, Watching TimePage 1
OUR PRESENT POSITION : or, the Waiting, Watching Time.
By James White
TEXT: "Take ye heed, watch and pray ; for ye know not when the time is." Mark 13 : 33. THE present is a period of interest, especially to the close student of prophecy. History is being made rapidly. Those who attentively note the signs of the times, as manifested in the political world, and in the religious world, can hardly fail to see that we are hasting to the final consummation. The great lines of prophecy of the book of Daniel, which so very distinctly represent the entire line of earthly governments, from the time of the prophet down to the destruction of all earthly powers, have been fulfilled, excepting the final stroke of their utter destruction. The several chains of prophecy of the book of Revelation, relating to the fourth of the four great empires noticed in the book of Daniel, have also been fulfilled, link by link, excepting that portion which belongs to the period of the last message, relative to the "commandments of God and the faith of Jesus," and the action of the two-horned beast, of the thirteenth and fourteenth chapters of that book. The length of time necessary to fulfill these, we may not be able to determine. But no one can prove that the time will be long. We repeat : History is making rapidly. And while those who feel that they have a personal interest in these matters of vast importance, discard the theory of definite time, they must regard it the safer and the wiser course to view the accomplishment of these remaining unfulfilled specifications of prophecy as near at hand, rather than at a distance. While it may not be possible to show how soon the remaining specifications of prophecy will be fulfilled, no one can prove that their fulfillment may not be very soon. The present is the waiting, watching time. The great prophetic times of Daniel and John have served their purpose in bringing us to this position at this time. All Scripture, given by inspiration of God, being profitable, the periods of Daniel and John have their place, and accomplish their work in God's great plan. But they have terminated. And we have been brought by them to the waiting time, which demands patience, attention, watchfulness, and much prayer. This is clearly and briefly expressed in these words of our Lord : "Take ye heed, watch and pray ; for ye know not when the time is." Mark 13 : 32. The signs of the end, in the heavens above, and in the earth beneath, have appeared, and the prophetic descriptions of the last days are finding distinct fulfillments at the present time, in the political, scientific, and religious world. And in accordance with God's dealing with men and nations in past ages, in ever warning them of coming judgments, before they were executed, he has sent forth the great three-fold warning relative to the last Judgment, prophetically described in the fourteenth chapter of the Revelation. The three parts of this last warning are each represented by an angel flying in the midst of heaven, each delivering a solemn and earnest message to the inhabitants of this world. The first pertains not only to the last Judgment, but to the period of that Judgment. The second relates to the moral fall of the great city of confusion, the Babylon of all corrupted Christianity. And how natural and forcible the application. The third is a terrific warning, threatening the unmingled vengeance of Jehovah, upon all who accept a worship and a mark opposed to that of the living God. And not stopping here to explain what that worship and that mark may be, we are happy to learn that those who accept the warning, and flee from the threatened wrath, find a refuge, safe and complete, in the commandments of God and the faith of Jesus Christ. And among the numerous signs of the times, showing the day of wrath nigh at hand, the present movement relative to the observance of the entire moral code, leading to the Sabbath reform, as existing with Seventh-day Adventists, is one of no small importance. And what gives this subject point, and great force, is the fact that the very next event following this terrific warning, and this movement relative to the commandments of God, is the gathering of the final harvest, symbolized by the Son of man, having exchanged his priestly robes and mitre for his kingly crown and royal robes, and having cast the golden censer into the earth, now holds the sharp sickle in his hand, ready to reap, and gather the clusters of the vine of the earth into the wine-press of the wrath of God. Thank God, the time has not yet come for that fearful petition, symbolized by the cry of the angel to Him that shall ere long be seated on the white cloud, "Thrust in thy sickle and reap ; for the time has come for thee to reap ; for the harvest of the earth is ripe." Thank God that it is not yet too late for wrongs to be made right. Jesus is still clad in priestly garments, and offers his blood for sinners in and out of the churches. And the sweet voice of mercy is heard in the last message. "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely." But the present message of fearful warning is the last. This message ripens the harvest of the earth. It is, therefore, a testing message. This is also evident from the terrific language employed : "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation." And while this message contains a warning to flee the rival worship of Satan, it bears upon its very front the law of the great God. It is the test for the people. And, certainly, if any revealed truth can constitute a test, or if any thing can exist of the nature of a test, by which the destiny of man may be decided, it is the holy law of God. This law in every respect is a proper test. It is brief and comprehensive. It contains all that is necessary as a moral code, and is not cumbered with a single word that can be dispensed with. It is elevated in style, and grand in thought, so as to commend itself to the greatest and the best minds. And, at the same time, it is so simple, plain, and explicit, as to be understood by all who will be held accountable at the bar of God. Who will be loyal and true to the God of Heaven? is the grand question for our time. And, Who will shake off the traditions of men, and refuse the rival mark and worship of the beast? is one that will agitate and will shake the religious world, from center to circumference. It never has been the Lord's plan to send literal angels from Heaven to preach to men. He never will warn the world by such agencies. He has chosen men to preach his gospel to their fellow-men. A vast work remains to be done, and the time is short for its accomplishment. And who will be the honored instruments in the Lord's hand to do this work? Ministers who doubt, and who oppose, this work, will not engage in it. And men who have no love for this cause, will not use their means to spread the light by means of the living preacher, and by our publications. This will be a work of sacrifice, on the part of men who preach the truth of God, and on the part of those who have means to sustain the work, from this time on to the close of the work. Those who profess the faith are the very men, and the very women, upon whom the responsibilities of this work rests. God demands our efforts, and our sacrifices. If we are willing, and faithful, and true, ours will be a great reward. But if we refuse to do the work Providence has appointed to us, we shall be removed from the work, and others will be raised up to do it faithfully and willingly, and they will receive the reward we might have received, while we shall sustain an eternal loss. Our greatest danger, whether we be ministers or people, is the benumbing influence of this world. The minister of God's truth, and of the people, of this time, should go forth in the dense moral darkness of our time, like a flaming fire, burning his way through, and shedding light all around him. In order for this, he must not entangle himself in the things of this life. The very hour he lets the love of money into his heart, and seeks to increase his property beyond a humble competency, that very hour he is a fallen man. One such minister, with his influence of traffic, of covetousness, of stinginess toward the poor, and of laying up treasures on the earth, will do more harm in this last work, which calls for sacrifices all along the way to its close, than two consecrated ministers can counteract. The true minister of the last message will hate covetousness, and will set an example of sacrifice. He will deal justly, love mercy, and walk humbly with his God. It has ever been God's plan, whether in the Jewish age, or in the Christian age, that his cause should be sustained by the free-will offerings of his people. This was true in all the leading enterprises of the Jewish church, such as the building of the sanctuary, Ex. 25 : 1-9 ; 35 : 21-29, and for the temple, I Chron. 29 : 6-9, as well as for the support of their regular services. They made especial free-will offerings for the accomplishment of enterprises, which in the providence of God were necessary, and called for special liberalities. And besides these and the regular tithing system for the support of the cause of God, which called for a tithe, or tenth, of all their increase, they made thank-offerings, trespass-offerings, peace-offerings, and others of the like. God instituted all these offerings and tithes because they were necessary for the support of his cause, and to test the sincerity and love of his people. Such were the means necessary to sustain the cause of God in the Jewish church. They were ordained by him for that purpose, when his cause was comparatively local, and to test the sincerity and love of his people. And we may safely conclude that the sacrifices of the Christian church, upon whom rests the duty to support a preached gospel, "in all the world," with all the enterprises necessary to promote the good of society, and the cause of God generally, are by no means less than those demanded of the Jewish church. But when we come down to our times, when a world is to be warned of swiftly approaching destruction, when a vast work is to be accomplished in a very short period, the circumstances of our time demand sacrifices such as have not been required of the people of God at any former period. The day of wrath is before us with all its wasting and desolation. And we have our choice, to use what is in our hands above a humble competency in the glorious cause of saving souls, and thereby lay up for ourselves treasures in Heaven, or covetously withhold it, to be destroyed before our eyes, and we perish with it. God is wonderfully prospering the means now employed for the advancement of his cause. This should encourage all the true friends of the cause, and should lead them to activity, and a spirit of sacrifice. Our publishing interests, which are the right arm of our strength, are prospering far beyond our expectations. The writers of our books, pamphlets, and tracts, have not aimed at the popular style. Our works are not wordy, wishy-washy productions. But, thank God, they have been written in plain, simple style ; and for clearness, and richness of thought, to say nothing of correctness in Bible doctrine, they are not second to the publications issued from any religious press in our country. These must be judiciously circulated everywhere. And drawing largely from what has been written and published in English, numerous works must be prepared, and printed in several other languages, for the people of other tongues in our own land, and in other lands. The whitening fields are before us. Good God, give the reapers, whether they be ministers, or those stewards with whom thou hast intrusted means to forward this last work of gathering in precious souls, a spirit of sacrifice, and a heart to work. "Cursed be he that doeth the work of the Lord [margin] negligently." Jer. 48 : 10. And doubly cursed is he who will dare do it stingily, and covetously. The time has come to lay our plans of operation on a broader scale. God is giving us the ears and the hearts of the people. Our camp-meetings, and tent-meetings, and public lectures generally, are commanding the respect and attention of the people far beyond our expectations. And the people want to read our books. The Spirit of God is moving upon the people. And will the people of God arise, and act the part, and cheerfully bear the responsibilities, which the Lord has laid upon them? Will we keep pace with the opening providence of God, and share his presence, and see his prospering hand at work with us? God help, that we may. CLOUDS of darkness gathering o'er us,
Awful tidings with them bear ;
Scenes of misery spread before us—
Death, and pestilence, and war ;
All, in one loud, piercing chorus,
Tell us that the end is near. Hearts of men within them failing
For the coming woes they fear ;
All their efforts unavailing—
No propitious signs appear ;
Sin increasing, crime prevailing,
Tell us that the end is near. Selfishness in all abounding ;
Gold the idol everywhere,
Worshiped by a host, confounding
Gold for all that's good or fair ;
Crowds the mammon-god surrounding,
Tell us that the end is near. Formal godliness increasing,
Power denied, and forms held dear ;
Christ and fashion coalescing,
Forming now the character ;
Rites so popular and pleasing,
Tell us that the end is near. Lawlessness so vastly spreading,
Void of reverence, awe, or fear ;
Sacred things beneath it treading,
Stamped with God's own signature ;
Never once his vengeance dreading,
Tell us that the end is near. War, that heaviest curse of nations,
Running on its dread career ;
While the mass its desolations
Listless or applauding hear ;
War, with its abominations,
Tell us that the end is near. Saints of God all evil hating,
Faithful to the name they bear,
For their coming Saviour waiting,
To be caught up in the air ;
Hence their rest and blessing dating,
Tell us that the end is near. Sinner, wouldst thou in the glory
Of that "cloudless morning" share?
Wouldst thou have this hope before thee?
Wear the crown saints then will wear?
Oh! believe redemption's story ;
Look to Christ! the end is near. Generosity and Compassion
The generous heart should scorn a pleasure which gives others pain. IS HE A CHRISTIAN?—Then he is benevolent. He feeds the hungry, clothes the naked, ministers to the sick. Human distresses touch his heart and open his hand. The spiritual maladies of mankind excite commiseration, and to relieve and remove them, his influence and property will be cheerfully contributed. "Freely ye have received, freely give." "Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" Ministration of Angels.
By D. M. C.
WE think that the testimony which has been presented has answered that oft-repeated, and sometimes perplexing, question, "Where did the devil come from?" Spiritualists, in particular, are just now making a great noise over this question. They say, "If there is a devil, God must have created him; but this is contrary to the goodness of God: therefore there is no devil." This objection falls to the ground when the facts in the case are known. Satan, like all the creatures of God, was created perfect. The Lord did not give him an evil nature any more than he did the other angels. It seems evident that every intelligent creature of God from the angels down to man, is placed on probation. With the consequences of disobedience set before them, they are given the power to do good or evil, and thus develop their character. This is right, just, and reasonable. Otherwise, as all would see at once, they would be nothing but mere machines. We could not conceive of an active, intelligent creature who could not do wrong if he chose to do so. The same principle which was carried out in the creation of man, was also in the creation of Satan. Man was made "very good," yea, "upright." He was given the power to obey or disobey. Was there anything here wrong or unjust on the part of God? No. Then all we have to do is to apply the same principle to Satan, and we can readily, reasonably, and scripturally, account for the existence of the devil. Satan was tempted to be jealous of Jesus. He cherishes these feelings in his heart till at length he insinuates them to others. They sympathize with him, and thus strengthen his jealousy. He flatters himself that his beauty, his wisdom, his high position, and his great authority, will command attention and respect, and secure him from punishment, if he refuses obedience to Jesus as his superior. He concludes to make the trial; and if he succeeds, well; if not, he will submit. Probably he did not at first intend rebellion against God. But as is always the case, one wrong step leads to another, till at length he finds himself compelled to yield and be degraded, or sustain himself by force. Pride prompts him to persist; so he comes out in bold, hostile rebellion against Jesus and the Father. Now he has gone too far to retract, and pride pushes him on to ruin. This we may suppose to have been the way that Satan fell. There is this difference between the fall of man and the fall of Satan: Man was deceived and beguiled into sin by a tempter; but no one deceived Satan. He knew full well that he was doing wrong. There was no excuse for him. So we find that man has a chance of repentance granted him, while Satan has none. He willfully sinned against God and the greatest light; and now, even though he repents, God cannot spare him without encouraging disobedience and rebellion in the rest of his subjects. Satan's exalted position will not save him. He has sinned, and he must be punished. The Lord has no pets. Whoever sins must suffer for it. Peter uses this as an illustration to show that if a person sin, no position, however exalted, will secure him from God's wrath. He says, "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment," &c. 2 Pet. 2:4. Satan sinned; so he, with all his followers, must be cast out of Heaven. When Satan and his angels were cast out of Heaven, where did they go? "They were cast into hell, of course," says one. When stated in full, this is popularly understood to mean as follows: When they were expelled from Heaven, the gates of hell were thrown open, and they were cast in there. This hell is a vast, bottomless pit of burning, scorching fire. This is inclosed in a mighty shell, somewhat as an egg is in its shell. These beings who, a short time since, were bright angels in Heaven, and "perfect in beauty," are now turned into all sorts of deformed, hideous shapes, and hobgoblins. Thenceforth this hell is their home. From these infernal regions they come out all black, grim, and horrid, with cloven feet, monkeys' tails, dragons' scales, and cattle's horns, to tempt the children of men!!! When wicked men die, these horrid monsters stand by with a fiendish grin, ready to take the damned soul and cast it into hell. There a legion of grim devils and shouting demons meet it with yells of hellish triumph. They immediately attack it with fire-brands, and thus torment it to all eternity! Now to say nothing of reason and common-sense, where is the scripture for all this? It is not in the word of God. This we will make good, shortly. But first let us reason about this a little. The Bible represents the devil as going to and fro in the earth to tempt men. Job 1:7; 1 Pet. 5:8. To do this, devils must have the power to go to and from hell whenever they wish. Now, if hell is such an awful place, why do they not stay away when they are once out of it? How is this? What do they go back for? What! deliberately and willingly go right into hell fire?! Reader, pause and think of this. The fact of the matter is, there is no truth in this absurd theory. Its very form and features betray its heathen birth and papal nursing. All these hideous tales about the devil you will find in heathen mythology from whence they have been adopted by Christians. I believe they were first started by the devil himself, in order to conceal his real character, and thus better enable him to deceive men. Satan, at his fall, retained his beauty, wisdom, and strength; and now applies all these to work wickedness and deceive the children of men. Paul says, "Satan himself is transformed into an angel of light." 2 Cor. 11:14. The devil is not a fool. He is wise, far-seeing, and cunning. He knows the power of beauty, wit, mirth, and pleasure to allure men into sin. It is with these that he generally comes to us. But now to the question, To what place were Satan and his angels cast? Says the Lord, "I will cast thee [Satan] as profane out of the mountain of God." Eze. 28:16. Says Jesus, "I beheld Satan as lightning fall from Heaven." Luke 10:18. Now we will let Peter tell us where he went: "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto Judgment." 2 Pet. 2:4. The word here rendered, "cast down to hell," is tartaroo, a verb, from which we have tartarus. Mr. Parkhurst in his Greek Lexicon, defines tartarus thus: "Tartarus in its proper, physical sense, is the condensed, solid, and immovable darkness which surrounds the material universe." Again: "Now, it appears from a passage in Lucian, that by tartaros was meant, in a physical sense, the bounds, or verge, of this material universe." From this we see that these angels were cast into the regions of space which surround the material universe. They were ejected from Heaven, and prohibited from dwelling in any part of the created universe. Thus they were cast out into the dark regions of space which surround the created worlds. Says Dr. Clarke, "Darkness bounds them on all sides." Says Peter, God "cast them down to tartarus, and delivered them into chains of darkness." Jude confirms this testimony. "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the Judgment of the great day." Verse 6. Says Paul, "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." Eph. 2:2. Thus all these witnesses agree that the devil and his angels were cast into the space beyond the habitable parts of God's universe. It is manifest that it would be unjust, as well as unwise, to banish Satan to any planet inhabited by righteous beings, as he would seek to lead them astray. But there were no rebels in God's universe till Satan revolted. Hence he had to have a place expressly prepared for him, or be cast entirely out of the created universe. We have seen that God chose the latter. But why did not God immediately destroy him—put him out of existence? Many reason that God is all-powerful, and that he might thus have prevented all the wickedness of this world, and the misery consequent upon it. With the same force we might ask why God did not immediately destroy Adam. Yet he did not. These persons seem to forget that God has other intelligent creatures besides mankind, and that they are influenced by reason and circumstances the same as men are. Perhaps the reason why Satan was not immediately destroyed was this: Up to his fall, he had been a pure, a holy, and an exalted, being. If God had destroyed him for his first offense, the other angels might have looked upon God as being severe and unmerciful. They might have thought that this holy angel had committed but a slight offense of which he would soon repent. But now Satan has had a fair opportunity to fully develop his character and illustrate the awful consequences of sin and rebellion against God. All can now see that God will be just in putting him out of existence, and that even mercy demands that this should be done. This will now forever remain an example of God's mercy and justice, and of the awful consequences of sin. We, in our limited sphere, can see but a small part of God's design; hence we are sometimes inclined to question the wisdom of his works; whereas, if we could see the whole, and know the end from the beginning, as God does, it would materially alter our views. If at the beginning of the Southern Rebellion, Abraham Lincoln had raised a great army, contracted a large debt, crushed the rebels, and abolished slavery, a majority of the North would have exclaimed against him as a tyrant. But after he had suffered the rebellion to fully develop its hideous character, the North was ready to hold up his hands to do all this and more too, and then applaud him as a great and good man. This happily illustrates the dealings of God with Satan. Then, instead of being cast directly into hell fire, the fallen angels are "reserved unto Judgment," at which time they will be cast into the fire prepared for them. Matt. 26:41; Rev. 20:10. The devils are not now in torment. "And, behold, they [the devils] cried out saying, What have we to do with thee, Jesus thou Son of God? Art thou come hither to torment us before the time?" Matt. 8:29. Then when Jesus was here, the time to punish the fallen angels had not yet come. This harmonizes with the fact that devils are now among men whenever and wherever they choose to be, but tremble in view of their Judgment which is coming. James 2:19. The Saints' Inheritance.
By J. N. Loughborough
PERHAPS a query has already been raised in the minds of our readers concerning the thousand years' reign of the saints, and the condition of the earth during that thousand years. We take the position that the saints will not inherit the earth until it is made new, and that the earth is not made new until the wicked are destroyed, it would be justly inferred from this that the saints do not inherit the earth until after the thousand years. It is demanded here that something should be said concerning the position of the saints during the thousand years, also concerning the condition of the earth. Various opinions are extant concerning the one thousand years, and it cannot be expected that in this brief article we shall go into a detailed examination of all those views, but we wish to throw out some ideas, which if received, will in themselves meet these various positions concerning the thousand years. Perhaps we are safe in making the assertion that all are agreed that this thousand years when Satan is bound, is at the end of six thousand years from creation (which are now nearly expired *), for there are so few exceptions that they are of no note. The great difference of opinion is in regard to the work of that period, rather than the period itself. One class claim that this thousand years is prior to Christ's second advent, during which all the world is to enjoy a peaceful reign, having been converted at the commencement of that period. We have said sufficient in these articles to refute the idea of the world's ever being converted, or of a millennium prior to the second advent of Christ. Another class have taken the position that the thousand years' reign is on the earth, after the second advent of Christ, before the earth is renewed. This position to us seems the wildest of fancies, especially as the idea has been connected with it, that during that period probation is still to continue, and that in that thousand years the saints will reign over, and teach, mortal nations, who are to increase during that period; and the devil is to be let loose at the end of that period and deceive that company who have never known his wiles, and those deceived, according to the record are all devoured by fire from God. Some of the principal reasons urged for the faith of this thousand years' reign on earth we shall briefly notice. 1. Two texts are collated together and made to read as though they were one: "They lived and reigned with Christ a thousand years." Rev. 20:4. And, "We shall reign on the earth." Chap. 5:10. Now we believe the testimony of both these texts, but they do not say that the saints will reign on earth a thousand years. They will reign on earth forever and ever, but that will be in the "new earth wherein dwelleth righteousness," or, wherein the righteous shall dwell. The text does not represent that Christ will reign on earth a thousand years; but "they shall reign with Christ a thousand years!" 2. The claim is, if the saints reign a thousand years, they must have somebody to reign over, and so it is claimed that they must reign over mortals. But if they cannot reign a thousand years unless they have mortals to reign over, how can they reign forever and ever without the same? Christ's promise to the twelve was, "Ye shall also sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:28. Then the saints are, at some point, to reign with Christ, and in that reign accomplish a work of judgment. This is to be "when the Son of man shall sit in the throne of his glory." Paul inquires (1 Cor. 6:2, 3), "Do ye not know that the saints shall judge the world? . . . know ye not that we shall judge angels? how much more things that pertain to this life?" This judgment is contrasted with judgment concerning things pertaining to this life, and therefore it must refer to a future judgment. We read also in Ps. 149:5, 6: "Let the saints be joyful in glory. . . . Let the high praises of God be in their mouth, and a two-edged sword in their hand, . . . to execute upon them the judgment written: this honor have all his saints." From the above texts we learn that there is a work to occupy the thousand years' reign, although there may be no mortal nations for saints to reign over during that period. The saints are to participate with Christ in passing sentence on the wicked nations of earth. When the saints sing, "We shall reign on the earth," they are already kings and priests, and are prostrating themselves before the throne in Heaven. They sing of Christ, "Thou hast redeemed us to God by thy blood out of every tongue, and kindred, and people, and nation." Although this language quoted is the language of the four beasts and four and twenty elders, it is what all the saints will sing after their final deliverance. Then the saints will, at some time, go to Heaven, and thus prostrate themselves in adoration before the throne. Those who claim that the thousand years' reign will be on earth, generally claim that the saints will never go to Heaven; and therefore, if they reign a thousand years, it must be on earth. Our reply is, The word says, "They shall reign WITH Christ a thousand years" and we shall proceed to show that at the commencement of the thousand years, at least, they are with Christ in Heaven. There is no direct evidence to show that the thousand years' reign is upon earth, or that the saints will be on the earth again after their ascension, till the end of the thousand years; we have hence concluded that the thousand years' reign is in Heaven. But we will produce some additional evidence that the saints will go to Heaven. Paul's testimony in 1 Thess. 4:16, 17, is, "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." But, says one, they immediately come down again, and possess the earth. Our reply is, That is all assumption; for there is no evidence to prove that they are on earth again till the end of the thousand years, when the wicked are said to "come around the camp of the saints and the beloved city." But there is evidence to show that after they are redeemed they go to Heaven and sing the song of redemption. We read, "And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image; and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb." † Here is a company that are to stand (after they are delivered) "on the sea of glass." Where is the sea of glass? John tells us in Rev. 4:1, 6. "After this I looked, and behold a door was opened in Heaven." We read of many things which he saw, but in verse 6, he says, "And before the throne there was a sea of glass like unto crystal." There can be no dispute as to the locality of the sea of glass. It is immediately before the throne of God in Heaven. Here, then, is direct evidence that the saints will go to Heaven, for they are to sing the song of their deliverance on the sea of glass, which we find is before the throne of God in Heaven. Again, Christ's teaching to his disciples, as recorded in John 13 and 14, is proof that the saints will go to Heaven at the second advent. In chapter 13:33, we read, "Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. . . . Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not91follow me now; but thou shalt follow me afterward." Christ had told the Jews, "I go unto him that sent me."‡. Then Christ's testimony to Peter is: Thou canst not follow me to Heaven, or to him that sent me; but thou shalt follow me to him that sent me after I have been there. In the beginning of chapter 14, Christ shows them just how this promise to Peter shall be verified: "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Here, again, is direct evidence that the saints will go to Heaven with Christ after his second coming. The first verses of John 14 are an explanation of what Christ had told Peter, namely, "Thou canst not follow me now;" for that testimony was the very thing that had troubled the hearts of the disciples. Inasmuch as there is no testimony to show that the saints do not go to Heaven with Christ after his second advent, we claim that the opposite is fully sustained by the testimony we have noticed. The saints are to reign with Christ a thousand years. We have found already that they commence that thousand years before the throne IN HEAVEN. Who will venture to claim that the thousand years' reign is on earth, with no evidence that there is a man on earth from the time the thousand years commence, till they end? But, says one, there are certain promises which have been made to certain nations that have never been fulfilled; and they cannot be fulfilled in the new-earth state; and so we have concluded they will be fulfilled during the thousand years, when the saints will reign over mortal nations. We have not space here to notice, one by one, those peculiar promises that are spoken of, but we shall object to the conclusion that has been drawn from them. To claim that men can find pardon for their sins after the second advent of Christ, is to strike against the plainest declarations of Holy Writ. Says Christ, "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous let him be righteous still; and he that is holy, let him be holy still. And behold, I come quickly."|| Here we learn that just previous to Christ's coming, the solemn decree goes forth, showing that each class must still occupy the position in which they then stand. But, says one, the class who are to have probation are neither just nor unjust. We reply, There is no such class recognized in the word of God. Says Christ, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad." J. N. LOUGHBOROUGH.
(Continued.)