then be no hope for any, but those who are one with the "blessed hope." There will be no peace for any, except those who have their portion in Him who is "the Peace." There will then be no rest for any, but for those who have believed, and who do therefore enter into rest. There will be no Saviour for any, who have not received the Atonement. There will be no reconciliation for any, but for those who have been reconciled to God through the death of his Son. There will be no glory for any, but for those who have been made partakers in that salvation, which is in Christ Jesus, with eternal glory. As we are even now standing upon the threshold of the kingdom of God, and of the reign of the second Adam, the Lord from heaven, when he shall come to be glorified in his saints, and to be admired in all them that believe, we are called to look for, and hasten unto, the coming of the day of God. Not being diverted in any wise from the simplicity that is in Christ. Looking only unto Jesus. Expecting no blessing but that which we derive from union with him. Abiding in the true vine. Remembering that now is our salvation nearer than when we first believed. God has been graciously pleased to enter into covenant relationship with all his children-having given them a right and title to the world to come. We who were afar off, were made nigh by the blood of Christ, and are reconciled into one body by the cross, and by Him who suffered thereon. "Our full receipt may there be viewed, In Jesus hands and side." How humbling the consideration, that we should still be disputing with each other as to the first principles of the Divine Oracles! Our mutual differences would matter little, if they did not draw us away from the truth as it is in Jesus. Unless we have the anchor to the soul, both sure and steadfast, and which enters into that within the veil, all our progress and all our attainments will end in midnight darkness. They will be altogether vanity. What religion can avail us anything, but that which includes Redemption? If it does not reach up to this, we are deceiving ourselves, in a manner, and to an extent. which eternity alone can disclose. We see that everything connected with the present state of being, is transitory and perishing. Especially so, are all the kingdoms of this world, and the glory of them. They must all pass away, in order that the whole earth may be liberated, and may be placed under divine rule and government. God will thus gather out of his kingdom all things that do offend, and do work iniquity. The stone kingdom will be introduced into the world by the Son of man when he shall appear in the clouds of heaven. "Whoever shall fall upon this stone, shall be broken, (which has been fulfilled in Jewish desolation and disper sion,) but on whomsoever it shall fall, it will grind him to powder," (this will be accomplished in the destruction which awaits the Gentile nations.) Even as Nebuchadnezzar was said to be, in his own person, "the head of gold," because he stood at the head of his own empire and people, so is the Lord Jesus Christ, the stone, which smites the image, by virtue of the headship which he exercises over those who are heirs of the kingdom. The dream is certain, and the interpretation sure. It is an important and comprehensive portion of that sure word of prophecy, unto which we shall do well to take heed. It is the most elementary lesson in the study of the prophetic word. Other portions of Scripture illustrate and confirm this inspired history. The interpretation of these symbols is so obvious, and has been so literally fulfilled, that there can be no doubt or dispute as to their meaning and application. And as we are about to enter upon the closing scene of that earthly power, which was delegated by God to the Gentile monarchies, (for the powers that be are ordained of God,) we are called to a knowledge of our true position, in the chart of prophecy, and upon the page of time. B. B. NOTE. It is with pleasure that we present the above article to our readers from the pen of Brother B. B. We rejoice, because we have an opportunity of proving, by a free and cheerful insertion of his article, that our Christian love for him was not slain by the sword of controversy in the late skirmish. Although it is our determination resolutely to defend our foundation principles, because we believe they are laid on the "chief corner stone," yet we hope never to forget the man, the friend, or the brother, in the opponent. Hence although we consider it our duty to expose and reprove ever distortion of fact, and perversion of truth, yet in obedience to the dictates of love, we shall never believe when our opponents distort and pervert, that they do so wilfully and knowingly, unless we have the most luminous and convincing evidence to prove that such is the case. "Charity believeth all things; it hopeth all things:" in other words, love believes, and if it has not sufficient evidence to believe, it hopes that men possess all good qualities, until convinced by repeated words and deeds of evil that " in them dwelleth no good thing." Upon this principle we shall ever judge of our opponents. EDITOR. APHORISMS. EVERY man should have a calling to follow, and follow his calling. THAT friendship will not endure to the end, which is begun for an end. THEY will buy the world at too dear a rate, that pay but one sin for it. It is a sad thing for a man to be taken out of the world by death, before he be taken out of the world by grace. INORDINATE affection brings extraordinary affliction. THE DESTINY OF MAN AND NATURE; OR, THE IRON AGE AND THE GOLDEN AGE. [CONTINUED FROM PAGE 155.] CHAP. V. THE Apostle Peter once declared, that they did not minister fables when they spake of his power and coming-but were eye witnesses of his majesty. On the holy mount they had a glimpse of that glory in which the Lord will finally appear-divine radiance glistening through the garments of the human-and so sweet and absorbing was the half veiled manifestation, that they talked of making tabernacles, to dwell there for ever. John sees in vision the glorious God-man with his purple vesture, his sword bathed in heaven, and many crowns on his imperial brow. The names by which he is distinguished have double relation, pointing out both his original state, as-"the Word of God "-and his accumulated power and splendour, as the Ransomer and Redeemer of our race-" King of kings and Lord of lords." When he appears, the beast and the false prophet, and the monarchs and their armies, are smitten by his shining blade, and the fowls of the air gathered together to feed upon the enemies of truth and righteousness. Chapter xx. carries onward the action, "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped 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. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." 1. It has been argued that this is symbolical language, and therefore not to be built upon as foundation for doctrine. The argument is utterly destitute of point or force. Symbols were given not to obscure and darken, but to render the teaching of the Holy Spirit more distinct and vivid. Besides, it often occurs in the Apocalypse, that symbols are employed in painting a scene before the imagination, and then immediately, a plain emphatic declaration is appended which furnishes the intellect with the application. For instance, in chapter the first John beholds seven golden candlesticks, and in the midst of them a godlike being holding in his right hand seven stars. The last verse reveals the whole. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches. Likewise in the nineteenth chapter after a splendid description of the marriage of the Lamb, his bride being arrayed in fine linen clean and white, it is added "For the fine linen is the righteousness of saints." In like manner is the construction of the twentieth chapter. John sees in vision the binding of Satan-the thrones and the monarchs who sit in glory upon them-and then, the plain literal exposition follows, "This is the first resurrection." 2. It has been argued that the resurrection in this chapter is one of souls. Yes, and the great awakening and conversion on Pentecost was among souls. Three thousand souls were pricked to the heart, and by a visible reformation of life entered into the liberty of God, and the peace of our Lord Jesus Christ. Paul performed a remarkable voyage in company with two hundred and seventy-five souls. We reasonably suppose that it was not a legion of principles that obeyed the gospel on Pentecost, or a troop of spectres that were wrecked on the coast of Malta. The language employed in Revelation, refers to humanity in its entireness, to men with undivided personality. How long will men seek to transform solemn and massy realities, into vapour or thin air? 3. It has been argued that the resurrection under consideration is indeed a literal resurrection of substantial beings, but only of martyrs. This is likewise quite as wild and foreign as aught we have noticed. The fair grammatical construction of the fourth verse, embraces all the pure and holy, whether they died in the dungeon, or in the fire, by common disease or natural decay. But we need not insist upon this, as evidence may be obtained elsewhere if required. In the eleventh chapter of Revelation, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great." 197 It is manifest then, the martyrs will not anticipate their brethren in the resurrection of glory, but all the pure and sanctified shall rise and reign simultaneously. 4. Although the twentieth of Revelation is the only connexion where the first resurrection is designated, yet all teaching on the subject in the New Testament, is in harmony with the literal exposition of that document. twentieth chapter of LukeCompare with it a passage in the "And Jesus answering said unto them. The children of this world marry and are given in marriage: but they which shall be accounted worthy to obtain that world (age) neither marry nor are given in marriage: neither can they die any more: for they are equal unto the angels, and are the children of God being the children of the resurrection." 34-36. This resurrection is obviously not a general one, but one of distinctive privilege-they that are worthy shall arise as the heirs of that wondrous age, and upspringing from the caves of death, grasp equality with the angels in the first stage of their new life. The very fact that they awake from the dust in the opening of that crowning age, is a distinguishing peculiarity. It marks them out and seals them as the children of God, being the children of that resurrection. It is at once their vindication, and their reward-the evidence of their justification, and the manifestation of their glory -their claim upon the thrones, and their crown of life. Let the reader place the portions side by side, and mark the substantial unity which runs through the varied phraseology,-- Luke." They which shall be accounted worthy to obtain that age." Revelation." On such the second death hath no power." Luke.-" They are equal unto the angels, and are the children of God." Revelation." They shall be priests of God and of Christ, and shall reign with him a thousand years." Manifestly our divine teacher was describing that resurrection of privilege, holiness, immortality and beauty, which his inspired and highly favoured servant calls the first resurrection. yearns for it is truly the ancient hope. The hope which Christianity-older than typical Judaism. Older than historical "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body, yet in my flesh shall I see God." Job. xix. This sublime prospect sustained the afflicted prince of the east amid the darkness and anguish of his bitter trial. whose light within his soul no masses of cloud from earth or hell It was a luminary could obscure or eclipse. G. GREENWELL. |