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Review and Herald, Vol. 43, No. 9.

GRACE AND GLORY;

Review and Herald

Feb 10, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 10, 1874

GRACE AND GLORY;

By James White

Or, the Two Thrones, Representing the Kingdom of Grace, and the Kingdom of Glory.
BY ELDER JAMES WHITE.
(Concluded.)

THE WORD KINGDOM

Which often occurs in the New Testament, sometimes refers to the means and work of grace in the present state; and in other passages it evidently applies to the future immortal state. The terms used in the texts where the word occurs, and the connections, will decide the application.
The New Testament, at different periods, speaks of the immortal kingdom as future. It was not set up when our Lord taught his disciples to pray, “Thy kingdom come.” Matt. 6: 10. The prophets, Christ, and the apostles, all point the church forward to the coming and kingdom of Christ as the time of the consummation of her faith and hope, the end of her toils and sorrows, and the fullness of her joys. Hence, in the pattern prayer for the Christian church of all ages is the petition, “Thy kingdom come.”
The mother of Zebedee’s children understood the kingdom to be future when she desired our Lord to grant that her two sons might sit, “the one on the right hand, and the other on the left,” in his kingdom. Matt. 20: 20, 21.
Again, the kingdom was still future when our Lord ate the last passover with the twelve. He said to them, “I say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come.” Luke 22: 18.
But did not Christ set up the kingdom before his ascension to Heaven? Just before his ascension, the disciples inquired, “Lord, wilt thou at this time restore the kingdom to Israel?” It was not then set up. Both Jesus and Paul associate the kingdom with the second advent. Jesus addresses those who are waiting for his coming and kingdom, thus: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately.” Luke 12: 35, 36. In this connection, he comforts his people with these precious words: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Verse 32. And Paul solemnly charges Timothy “before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.” 2 Tim. 4: 1.
Paul takes a preaching tour, A. D. 46, to Lystra, Iconium, and Antioch, “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” Acts 14: 21, 22. This address was made not less than twelve years after the day of pentecost to those who were already Christians, enjoying the blessings of the kingdom of grace. There was still before them the kingdom of glory, to enter through much tribulation. How say some that the kingdom was set up on the day of pentecost?
James addresses his epistle to the scattered brethren, A. D. 60, not less than twenty-five years after the day of pentecost. These were all in the kingdom of grace at that time, and yet he presents the kingdom of glory before them as a matter of promise. He says: “Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him?” James 2: 5.
And the apostle Peter writes his second general epistle to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, not less than thirty years after the complete establishment of the Christian church. He exhorts those who had “obtained like precious faith” to add to their faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity, that an entrance might be ministered unto them “abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Pet. 1: 5–11.
And Paul declares that “Flesh and blood cannot inherit the kingdom of God.” 1 Cor. 15: 50. This settles the question that there is a kingdom not to be enjoyed by the saints till they put on immortality, or till they enter the immortal state, which the apostle says, verse 52, is “at the last trump.”

THE KINGDOM IN MINIATURE.

The miniature exhibition of the kingdom of God at the transfiguration is designed to show the nature of the kingdom, and when it will be set up. “For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” Matt. 16: 27, 28. Or, as it reads in Luke, “Till they see the kingdom of God.” Chap. 9: 27.
This promise was soon fulfilled on the mount. “And after six days, Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here. If thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them; and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” Matt. 17: 1–5. Notice the following points:—
1. Jesus Christ appeared there in his own personal glory. His countenance shone like the sun, and his raiment was white as the light.
2. The glory of the Father was there. It was a “bright cloud” of the divine glory, out of which came the Father’s voice.
3. Moses and Elias appeared; the one, the representative of those saints who shall be raised at Christ’s coming, and clothed with glory; the other, Elias, the representative of those who will be alive and be changed at the appearing of Christ.
4. The use the apostles made of the scene. Peter was one of the witnesses; and his testimony shows that the design of the scene at the transfiguration was to illustrate Christ’s second, personal, glorious coming and the future kingdom of glory; and that this kingdom will be set up at the period of the second advent, and the resurrection and change of the just to immortal life. He says:—
“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from Heaven we heard, when we were with him in the holy mount. 2 Pet. 1: 16–18.”

THE KINGDOM OF GRACE.

As we have before stated, the kingdom of grace, and the kingdom of glory, have a close relation to each other. The design of the former is to prepare subjects for the latter. And although they are distinct, and in many respects different, yet their relation to each other is such that they are sometimes mentioned in the New Testament in very close connection. This is the case in the parable of the

WHEAT AND THE TARES.

“The kingdom of Heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.” Matt. 13: 24–30.
This parable applies to the present imperfect state when sinners need, and may enjoy, the means of grace. It cannot apply to the future state of glory. There are, however, two references to the future kingdom which are indicated by the words supplied in brackets in Christ’s explanation of this parable.
“He answered and said unto them, He that soweth the good seed is the Son of man. The field is the world. The good seed are the children of the kingdom. But the tares are the children of the wicked one. The enemy that sowed them is the devil. The harvest is the end of the world. And the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out [of the territory] of his [future] kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. There shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the [eternal] kingdom of their Father.” Verses 37–43.
The sowing mentioned in this parable did not commence at the first advent of the Son of God. The children of the kingdom, and the children of the wicked one, both appeared long before Jesus died for sinners. Abel and Cain represented the two classes. During the entire period from the time of these sons of Adam to the close of the day of grace, this parable has a clear and forcible application.

GRAIN OF MUSTARD SEED.

“The kingdom of Heaven is like to a grain of mustard seed, which a man took, and sowed in his field; which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” Verses 31, 32. This parable forcibly illustrates the kingdom of grace, embracing at first only our first parents immediately after the fall, and finally, in its grand results, embracing all the redeemed of every age, and from every land.

PARABLE OF THE LEAVEN.

The parable of the leaven hid in three measures of meal illustrates the work of grace in the believer’s heart. “The kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.” Verse 33. This parable teaches entire sanctification of the mind and heart to God. The apostle expresses this sentiment when he says, “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5: 23.

THE HIDDEN TREASURE.

“Again, the kingdom of Heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Verse 44. This parable illustrates the joyful state of mind of those who experience the blessings of the kingdom of grace.

PEARL OF GREAT PRICE.

“Again, the kingdom of Heaven is like unto a merchantman, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it.” Verses 45, 46. The purchase of the pearl of great price represents the immense cost of salvation through Jesus Christ, and the sacrifices that should be cheerfully made to obtain it.

THE GOSPEL NET.

“Again, the kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world; the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.” Verses 47–50. This parable shows that although both good and bad men may be gathered by the gospel, and remain in apparent union for a time, as was the case with Judas and the eleven, the final separation will come that will declare the true character of all.
In Matthew 25, the kingdom of Heaven is likened to an Eastern marriage. This parable illustrates the action of the church just before, and not after, the second advent. “Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” In this connection, our Lord points to a specific time, in which the work of divine grace upon the minds and hearts of believers would give them an experience that would be likened to an Eastern marriage.
The mental struggle in order to break away from the powers of darkness, and by faith receive the blessings of the kingdom of grace, is thus described by our Lord: “And from the days of John the Baptist, until now, the kingdom of Heaven suffereth violence, and the violent take it by force.” Matt. 11: 12. See Luke 16: 16.
The apostle speaks of the blessings of the kingdom of grace thus: “For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Rom. 14: 17. The connection shows that Paul applies the word kingdom to the present dispensation, and not to the future period of reward.

THE KINGDOM AT HAND.

John the Baptist came preaching in the wilderness of Judea, and saying, “Repent ye, for the kingdom of Heaven is at hand.” Matt. 3: 1, 2. “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand. Repent ye, and believe the gospel.” Mark 1: 14, 15. And as Jesus sent forth the twelve to the lost sheep of the house of Israel, he said to them, “And as ye go, preach, saying, The kingdom of Heaven is at hand.” Matt. 10: 5–7.
We have now reached a very important point in the discussion of this subject. Many will meet us here with the popular view that the kingdom was set up at the time of the first advent. They will use the phrase, “The kingdom of Heaven is at hand,” expressed by John, Jesus, and the twelve, with force upon the minds of those who do not study the subject in all its bearings. But, as we have shown, in no sense of the word whatever was the kingdom set up at the time of the first advent of Christ. The words, “kingdom of Heaven,” and “kingdom of God,” have but two significations: first, the plan to save men by grace; and, secondly, the future condition and reward of the saved. The plan of salvation, or the kingdom of grace, was instituted soon after the fall; and the reward of the saved, or the kingdom of glory, is future.
The Greek word translated “at hand,” as used by Jesus, John, and the twelve, is enggizo, and is defined by Greenfield as follows: “To approach, draw near. By metonymy, to be at hand, to impend. Matt. 3: 2; 4: 17; 10: 7; Luke 10: 9, 11; Mark 1: 15.” The immortal kingdom was not at hand, according to this definition, or the obvious meaning of the phrase, in the days of John and of Jesus. In fact, Paul warned the church at Thessalonica against the idea that the day of Christ—the day to destroy earthly kingdoms, and establish the immortal kingdom—was even then at hand. “Be not soon shaken in mind,” says the apostle, “or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.” 2 Thess. 2: 2.
The Greek word translated “at hand” in this text is enistemi, and signifies, according to Greenfield, “To place in, or upon; to stand near; be at hand, impend. 2 Thess. 2: 2.” In their bearing upon the subject of the kingdom, there is really no difference in the signification of these two Greek words. But, does Paul contradict John, Jesus, and the twelve? Certainly he does not.
What, then, did John and Jesus mean in proclaiming the kingdom of Heaven at hand? Not that the kingdom of grace was soon to be set up. No; that had been instituted more than four thousand years before that proclamation. Neither did they urge immediate repentance on the ground that the kingdom of Heaven was at hand in the sense of being the next universal kingdom! With this view, their fervent announcement would seem to lose its force. But their proclamation had direct reference to the wonderful manifestations of divine power and grace immediately to follow, during the work of confirming the covenant, Dan. 9: 27; first, by Christ, for three and a half years, and by the apostles, Heb. 2: 3, the same period of time. John looked forward to the ministry of Jesus, which was approved of God “by miracles, and wonders, and signs, which God did by him,” Acts 2: 22, and proclaimed the kingdom of Heaven at hand. And Jesus looked forward to his own ministry, and also to that of the apostles as “they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following,” Mark 16: 20, and proclaimed the kingdom of Heaven at hand. This view of the subject is sustained by the commission given by our Lord to the seventy: “Go your ways. Behold, I send you forth as lambs among wolves. And into whatsoever city ye enter, and they receive you, eat such things as are set before you. And heal the sick that are therein, and
say unto them, The kingdom of God is come nigh unto you.” Luke 10: 3, 8, 9. The kingdom of God in this connection can mean nothing more, and nothing less, than the manifestation of divine power and grace. And with this agree the words of Christ addressed to the worthy scribe. “And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.” Mark 12: 34. This scribe was sound on the fundamental principles of God’s government. He only needed to know Christ and the power of his great salvation, in order to enjoy all the privileges and blessings of the kingdom of grace.
Deception has been the work of Satan ever since he so successfully deceived Eve. He led the Jews to expect in the Messiah a ruling monarch, instead of the meek and lowly teacher, and finally the sacrifice for sinners. The Pharisees supposed the kingdom of Israel would then be established with outward show. “And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation; neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Luke 17: 20, 21. But was the kingdom within the unbelieving Pharisees? The marginal reading—“among you”—helps the case. What was then among them? Christ had just cleansed ten lepers who showed themselves to the priests, and one of them returned to give glory to God. In their midst were the wonderful manifestations of divine power and grace in the miracles of Christ; hence he said to the Pharisees, “The kingdom of God is among you.”
At the time of the second advent, and the establishment of the eternal kingdom, the people will doubtless be under as great deception relative to the nature of the coming and kingdom of Christ, as the Jews were relative to his mission at his first advent. Then he came as the humble teacher of the people, closing his mission with giving himself a sacrifice for sinners. The Jews rejected Jesus because he did not meet their vain expectations. Satan led them to look for the coming of Messiah with outward show, and grandeur, when he was to come in humility. And now that he is soon to appear the second time in the clouds of heaven with power and great glory, to raise the righteous dead, and reign in his tangible kingdom forever, Satan has the delusion prepared for the people, that Christ’s coming is spiritual, at death, at conversion, or in the outpouring of the Spirit of God. Jesus anticipates the heresies of our time, and says: “The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, See here! or, See there! go not after them, nor follow them. For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.” Luke 17: 22–24.
But in order to enter the kingdom of glory, we must first be in the kingdom of grace, sharing all its privileges and blessings. The faithful John bears testimony: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” Rev. 1: 9. The beloved John was in the kingdom of grace.
Paul to the Colossians delineates true Christian experience in a style wonderfully rich and full. He sets forth the deliverance from the bondage of spiritual darkness into the light and liberty of the sons of God, and the attainments which believers may reach in fullness of spiritual understanding, and of strength, in order to a moral fitness to be partakers of the eternal inheritance, in words that should stir the soul, and burn their way to every Christian heart.
“For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” Col. 1: 9–14.
The words, delivered, translated, and redemption, may usually express the transition to the immortal state; but in the foregoing quotation they express the power and work of grace in connection with the forgiveness of sins. Redemption through the blood of Jesus Christ is three-fold. The first stage brings the believer to the blessings of the kingdom of grace; the last two, to all the rewards and glories of the kingdom of glory.
1. Redemption from the condemnation of transgression, and the power and bondage of darkness, to the freedom, the fullness of spiritual knowledge, and the strength of the adopted sons and daughters of the Lord Almighty.
2. Redemption from the grave, by the resurrection to immortal life, of all those who are redeemed in this life from the condemnation and practice of transgression, and the power of darkness. The moral fitness for the next life must be obtained in this. The change to immortality is not a moral change. It is simply an exchange of the corruptible body for one that will be incorruptible. This second stage in the Redeemer’s stupendous achievement of the work of man’s redemption is expressed by the apostle thus: “Who shall change our vile body, that it may be fashioned like unto his glorious body.” And the Redeemer will not complete his work of redemption in a manner to leave man invisible and immaterial. When redeemed, the just will stand in all the tangible perfection of Adam’s unfallen manhood, with the exceeding glory that their bodies will be fashioned like unto Christ’s glorious, resurrected body.
3. The redemption of the just from the disgrace of transgression and the fall, completes the work of the Redeemer, and places the redeemed on higher and safer ground than that on which Adam stood. And in the estimation of Jehovah, Jesus, angels, and all created intelligences in the universe, they will be regarded the same as if our first parents had not disgraced themselves and their children, in recklessly and basely yielding to the power of appetite. The Redeemer has borne their sins and shame, and has accepted the punishment due to them, in his own sinless person. Man’s failure to form a righteous character was complete. Jesus took man’s place, stood the test, and his success in working out a righteous character in man’s behalf, is as complete as was Adam’s failure. And by a life of self-denial, self-control, and following by faith their triumphant Head, the righteousness of Christ is imputed to the just, and the redeemed lose all their shame and disgrace in their Redeemer. The redeemed will then stand complete, not only in the purity of their own robes of character, which they had washed and made white in the blood of the Lamb, but they will shine with a brighter luster from the divine righteousness and eternal glory imputed to them from their adorable Redeemer.

LOOKING OFF, UNTO JESUS.

O eyes that are weary And hearts that are sore, Look off unto Jesus, And sorrow no more! The light of his countenance Shineth so bright That on earth, as in Heaven, There need be no night.
Looking off unto Jesus, My eyes cannot see The trouble and danger That throng about me; They cannot be blinded With sorrowful tears; They cannot be shadowed With unbelief fears.
Looking off unto Jesus, My spirit is blessed; In the world I have turmoil, In him I have rest. The sea of my life All about me may roar; When I look unto Jesus I hear it no more.
Looking off unto Jesus, I go not astray; My eyes are on him And he shows me the way; The path may seem dark, As he leads me along, But following Jesus I cannot go wrong. —Sel.

Italy’s Religious Corporations Bill

The pope must feel very savage over the passage of the Religious Corporations Bill by the Upper House of the Italian Parliament. The worst of it all is that the Parliament went a great deal farther than the government asked it to go, in circumscribing the privileges of the Jesuits. The bill confiscates, absolutely, for State uses, the real estate of the monasteries and convents, as well as of the hospitals, libraries, etc., under their care. The generals of the various orders reside at Rome, and the bill contained a clause allowing the heads of the religious institutions to retain their residences during their lifetime. After that, their residences revert, along with the other property, to the State. From the enjoyment of this exemption, however, the General of the Jesuits—the celebrated Father Beckx—was shut off. What with the Old Catholic movement and the anti-clerical legislation in Germany, and the anti-Jesuit demonstration in Rome itself, it is not surprising that the venerable pontiff feels sick most of the time.

The Furnace of Trial

WE know not how much dross is in our system till we pass through the furnace.

The Company We Keep

No man can avoid his own company; so he had best make it as good as possible.

Seeing Our Mistakes Before Us

Every one can see mistakes behind him; but few can see mistakes before them?

PRE-MILLENNIAL ADVENT.—No. 5.

By Charles Beecher

The canons of criticism I have shown to be logically necessary to the denial of the pre-millennial advent are substantially explained in one, viz.: “Whatever is for pre-millennial advent, spiritualize; whatever is against it, leave literal.”
I now proceed to show the manifest infidelity of this principle. Not that I suppose, or would imply, that the opposers of the pre-millennial advent are infidel in heart. By no means. I mean to show that it is to the piety of their hearts alone we are indebted for escape from general infidelity.
I have shown that of all passages relating either to advent, resurrection, judgment, or conflagration, the largest part, and those most unequivocal, are to be spiritualized, while but a small class remains to be treated as literal. I now add that the course pursued in spiritualizing the former class, and the liberties taken, furnish ample preparation for spiritualizing the latter, and thus eradicating the obnoxious ideas of a “coming resurrection” and “Judgment” from the whole Bible.
For there are no passages in the latter class more difficult to subject to this process than others already disposed of. And why not be consistent?
Take for example our Saviour’s words, Matt. 24:30: “And then shall appear the sign of the Son of man, coming in the clouds of heaven with power and great glory.”
Now Prof. Bush, the Universalists, et id genus omne, find all this to be spiritual. And how can you reprove them who have just been spiritualizing the very same words in Daniel? You spiritualized the words to escape a pre-millennial, they to escape a post-millennial, and both with equal reason.
2. Will you cling to 1 Cor. 15? “As in Adam all die, even so in Christ shall all be made alive,” &c., &c. But Prof. Bush and the Swedenborgians find in all this chapter no allusion to the resurrection of the body at all. It is all spiritual. And how can you reprove them when they apply the very process you furnish in Isaiah 25, from which Paul here quotes? If Paul identifies the two passages as he does, and you spiritualize one, blame not Prof. Bush for being more consistent than you are willing to be and spiritualizing both. And why should 1 Thess. 4:16, give you any qualms of conscience? Having swallowed many a camel, are you now straining at a gnat? Having disposed of Isa. 25, Hos. 13, Rev. 20, &c., shall this stand in your way?
3. But suppose we turn to 2 Pet. 3, will you repose here? Does not Prof. Bush spiritualize all this with as much apparent satisfaction as you did similar expressions in Isa. 65 and 66? or in Ps. 97? And why regard the mote in the Professor’s eye?
4. And will you cherish a regard for the antiquated notion that there is ever to be such a thing as a “great white throne,” Rev. 20:11, and One sitting thereon, “from whose face earth and heaven fled away”? Has not Prof. Bush, aided by the principles furnished by you in the beginning of this very chapter, satisfactorily changed all this? When you have spiritualized the resurrection of part of the dead, called “THE FIRST RESURRECTION,” why chide him for spiritualizing what is said of “the rest of the dead,” where no resurrection is mentioned?
And why cling to early prejudices here, you who have dissolved into mist that THRONE which Daniel saw, whence came the “fiery stream,” before which myriads ministered, where “judgment was set” and “books opened”? Are you now bent on literally interpreting similar imagery, and that in so dark and symbolical a book as in the first part of the chapter you pronounced Revelations to be? Will you now cast away that allegoric wand which has been your scepter of power from the beginning of the Bible, and which has dissipated more substantial seeming texts than this? By no means. Or if you piously prefer to halt here, you cannot stop others who have followed your leading. Rising generations of uncatechized scoffers will tread your steps, and say, “Where is the promise of his coming?” And you can find no answer.—Charles Beecher, in Letter to Henry Ward Beecher.

Something about the Catholics.

That there is a significant and alarming tendency on the part of the American people to make concessions to the Roman church, is evident from the statements made in the following paragraphs. The Chicago Journal, of Jan. 16, 1874, says:—
“A proposition is pending in the House of Representatives for the appointment of an Assistant Chaplain of the State Penitentiary, who shall be a Roman Catholic, and be designated by the Catholic bishop of Chicago. We are not surprised that the proposition encounters opposition. The idea of the Legislature of Illinois officially recognizing any one religious denomination as entitled to any special privileges is monstrous. It would be all proper and right enough for the Penitentiary authorities to permit the Catholic clergy, or the clergy of any other denomination, to visit and administer to the convicts at certain and proper times; but it would be very improper, and a violation of the spirit of our institutions, for the Legislature to designate either Catholics, Protestants, or infidels, as entitled to special recognition by law. Let church and State be forever kept apart, both in and out of the Legislature and the Penitentiary. The Catholic convicts can and should have the benefit of spiritual advisers of their own faith without legislative action in their behalf; but this can be done without either voting to the Catholic bishop the right of appointment, or recognizing the Catholic denomination as entitled to special privileges. By-and-by the Episcopalians, Presbyterians, Universalists, or any other religious sect, might claim like consideration at the hands of the Legislature, and if it should concede it in this case, how could it refuse it in those?”
The N. Y. Sun narrates the following circumstance that lately took place in Georgia:—
“No Roman Catholic bishop in this country has ever commanded so great a degree of confidence among Protestants as the late Bishop England, of South Carolina. One cause of this confidence was his great liberality in all points where he could make reasonable concessions to Protestants. Whenever he was offered the use of a Protestant church to hold his services in the large district of his diocese, embracing all of South Carolina and a portion of Georgia, he gladly accepted it. On one occasion he was called on to do duty for a Protestant pastor, in a small village in Georgia, under the following circumstances: He had been obliged with the loan of a Protestant church, for the purpose of delivering a course of lectures upon the Catholic religion. On Saturday evening the regular pastor visited him and asked of him the favor that he would continue to occupy his pulpit the next day, saying: ‘I have been so engrossed with the subject of your lectures during the week, I have forgotten to prepare my sermon.’ ‘I should be happy to oblige you,’ said Bishop England, ‘but you know my church principles will admit of no copartnership in the services of religion.’ ‘That makes no difference,’ replied the Protestant minister, ‘regulate everything to suit yourself. My flock desire it so, and I am willing.’ Bishop England, not to be out-done in liberality, promised that nothing should be said or done to create disapprobation in the congregation, or offend the minister.
“The next morning, the novel spectacle was presented of a Roman Catholic bishop, arrayed in his ordinary Episcopal vesture, walking up the steps of a Protestant pulpit. He began the services by asking his congregation to sing a hymn, which he had selected from their hymn book, but in common use also among Catholics. He then took his text from a Douay translation of the Bible, and after offering such a prayer as all could join in from a book of Catholic devotion, he preached them a sound, practical discourse, and dismissed them with a blessing. The congregation were lost in wonder at the worship they had so often heard announced as idolatry. Is it any wonder that a man endowed with such extraordinary tact and judgment was several times invited to preach before the Legislature of South Carolina?”
To show the character and intentions of the papal power in this country, we give the following from Thos. Carter, D. D., in The Methodist, of Jan. 10, 1874. After speaking of the work of the papists in Mexico, Mr. C. says:—
“Such is a brief statement of occurrences which have come to light in one particular district of Mexico. Similar scenes are no doubt being enacted in many other parts of the country, especially in districts retired from public notice. The priestly party are everywhere, with perhaps a few bright exceptions, arraying themselves against the laws of reform and exercising all the powers of the confessional and the thunders of excommunication to produce a complete anarchy. They feel themselves subject to another power, the papal hierarchy, outside of the country, and that power they are determined to obey whether it conflicts with obedience to appointed rulers or not. When they cannot openly effect a collision, as in Mexico city, they undermine the authority of the laws as much as possible, and whenever an outbreak occurs, they are ready to incite their adherents to deeds of blood and violence. The dying leader of the rebellion referred to, in his last moments, just before receiving the sacrament, asserted that it was the priest Giles who set the rebels on in the assassination of Varela, and this man was found with his eyes torn out, his tongue cut off, with other atrocities committed upon him too brutal to name. These men, in the garb of ministers of the gospel, are the men against whom Mexico is now struggling to the death, a foreign power within the nation, an enemy to light, liberty, and the true gospel.”
“Is the Roman Catholic church anything less hostile to us in the United States? Are the priests of her church less enemies to our republican institutions? Do they not, as far as they dare, in the same way, arm themselves against what we most love and cherish? If they could preach in a foreign language, and that language could be understood by their flock and not by our people at large, would not their preaching be harangues in favor of a political crusade? The writer, some years ago, in the city of Detroit, listened to a sermon in the French language, delivered in the French Cathedral of the Roman Catholic church of that city, by one of its priests. The sermon was such as he would not have dared to utter before an English congregation, consisting, as it did, of a tirade against free institutions and republican liberty. Mexico is struggling to cast the poison from her bosom. She is banishing her Jesuits, breaking up her convents, confiscating her church property; while we, in the United States, are taking the first step to our embraces, giving a free license to the second, taking no notice of the accumulation of the third; doing in fact a work which, unless we fall, body and soul, into the grip of Rome, we shall have all to undo again as Mexico is doing to-day.
“We might remember, with profit, the ancient fable of the peasant who found a viper in his field, cold and stiffened by the frost; he took it to his home, warmed it into life before his fire, when it turned, and, fastening its fangs in his flesh, inflicted a mortal wound. The medieval institutions, which other nations have cast forth and spurned, we are warming into vigorous life. It needs no prophet’s eye to see that, this attained, they will strike a death-blow to our Bible, our schools, and our boasted liberties. This attained, the hand that writes these lines, and every other hand that would dare to pen such truths, will wither in a re-established inquisition, and our star-spangled banner wave over a monstrous religious despotism exceeding, perhaps, as our vast territory is limitless, the power wielded once by papal Rome.”
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