Difference between revisions of "The Evening and The Morning Star/2/19"

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===COMMUNICATIONS.===
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====FAITH OF THE CHURCH OF CHRIST IN THESE LAST DAYS. NO. II.====
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[Continued from our February, Number.]
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If there is any understanding to the bible, or if it was ever intended to be of any use to man, it surely was designed that it should be understood by those to whom it was sent, and into whose hands it was put; and it must be so written as to be comprehended by the people not only of the age in which it was written, but all ages, or else it could be of no advantage; for as far as it is not understood, so far men are not profited by it. But in the present generation, there does not appear to be as much difficulty existing in understanding the bible, as there is an unwillingness to believe that which is easily understood. No man will endeavor to prove, (that is an honest man,) that the bible means different from what it says, unless he does not believe what it says; for if he believed what it said, he would never try to make himself or others believe that it meant any thing different. For instance, the prophet Isaiah says, chapter 40, and verse 31, "But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." But here the strongest nerved sectarians fail in belief; they cannot think that it is possible that any man can obtain this power; therefore, they try to persuade themselves that the prophet did not mean what he said, merely because they do not believe what he did say. If the men of this generation believed what the bible said, the gathering of Judah, and of Israel, Ephraim, Benjamin, and Manasseh, would be a matter of universal belief; but here lies the difficulty, this religious generation is like the Editor of the Millennial Harbinger, who never dare approach the Millennium, because he had some "misgivings" about the rules of the interpretation of prophecy which men had laid down for him; so is it with this unbelieving generation, the Editor of the Harbinger included; they have some "misgivings" about the truth of the declarations of the prophets, and they have fearful apprehensions that they will never take place, notwithstanding the prophets have said so in so many words; and through their unbelief they are driven to the necessity of throwing, as far as in them lies, a vail of darkness over these subjects, for disbelieving then: if they should let them stand uncovered, down must come the whole of their religion and bible together. And to avoid that fearful consequence, they have laid down rules for interpreting the sayings of the prophets; but in this there seems to be a great difficulty, for they cannot agree upon any certain rules, and so they leave the world in perfect darkness, not knowing whether the bible is true or false; and what interpretation we get from them is nearly resembling the "Delphic oracle," let what will take place, they construe the words of the prophets so as to make them mean that thing.
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This modern way of disposing of the bible by sectarian infidels, is carried by some to a greater, and some to a less extent, according as their respective systems will admit; some have gone so far as to say that there never was really a deluge, nor was Sodom or Gomorrah burned, neither was the Red Sea divided, nor did a pillar of fire by night, or a pillar of a cloud by day, attend Israel in their march from Egypt to Palestine. The writer of this article once heard a man attempting to prove in a sermon, that the soldiers did not give the Savior vinegar and gall to drink when he was on the cross, but it meant that those who rejected his gospel, and treated lightly his salvation, were the persons who gave him vinegar and gall to drink; and all these things were to be spiritualized. Others have said, that the foregoing scriptures were doubtless to be understood literally, (we mean that portion whose creed did not render it necessary to spiritualize them,) but other passages which come in contact with their creed did not render it necessary to spiritualize them, but other passages which come in contact with their creed, though they are precisely like the former, are to be understood figuratively, or must be spiritualized. Take the following examples, which are so similar, that one would suppose that all who believe in one, could not fail to believe the other, and if one were literal the other must be also. Exodus, 14th chapter, 21 and 22 verses: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided, and the children of Israel went into the midst of the sea upon dry ground; and the waters were a wall unto them on their right hand and on their left." Isaiah, 11 chapter, 15 and 16 verses: "And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in its seven streams and make men go over dry shod. And there shall be a highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came out of the land of Egypt." What multitudes of would be saints there are, who lay hold of the former of these quotations as one of the strongest proofs of the truth and reality of their religion; but as to the latter one, there is a considerable of squeamishness, they do not know so well about that: that the Red Sea was divided is a matter of no doubt; but that it will ever be so again is rather a doubt; their nerves begin to slacken, the cords of their religion get weaker and weaker, and at last it comes out, Ah! it must be a figurative expression, it has a spiritual and not a literal meaning; for we do not believe there will ever be another Moses: if we admit that the prophet meant what he said, away goes our whole theory together; for doubtless then there must be miracles in the last days, and wonderful ones too. That part of the bible which gives the history of past events it matters not how miraculous it is; if it were a Jonah in the fish's belly, it is to be understood as it says literally; but that part which declares like things to come must be figurative, it must be spiritualized and not understood literally, though the thing to be accomplished, and the thing accomplished, is precisely the same. However this is not the case with all, for some believe that the past and to come, are all to be spiritualized.
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We do not recollect of having seen a wholesale spiritualizer among sectarians; but some philosophers of both ancient and modern times come very near to it: If all related of Mr. Hume be correct he had nearly as many "misgivings" about his existence, as the Editor of the Harbinger has about the rules of interpreting prophecy: he appeared to be a wholesale spiritualizer; spiritualizing away his very existence, doubting, no doubt, whether the word existence meant what it said.
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We have been told by some of the readers of the "Millennial Harbinger," that Mr. Campbell, some time since in one of the numbers of that paper, in speaking of one of the members of the church of Christ in the last days, said of him, that he had been getting wild for some time before he received the book of mormon: as he believed in the gathering of the ten or lost tribes of Israel. (We relate the substance of this as we heard it, for we have not seen it ourselves, never taking that paper at any time, and only having read occasional numbers of it.) But if Mr. Campbell's observations about him be correct, had he got just as wild as the prophet Isaiah had got before him, and in his wildness he had got into good company; for in the foregoing quotation from Isaiah, that is what the prophet said if he said any thing, that the ten, (or lost tribes as they are called,) should not only be gathered and return, but when they did return the Lord should utterly destroy the tongue of the Egyptian sea: and there shall be a highway for the remnant of his people, which shall be left, from Assyria, not Babylon. I would ask, Was the Assyrian captivity the captivity of the ten tribes? Yea, the ten tribes surely, and they are the ones before whom the Lord will yet utterly destroy the tongue of the Egyptian sea, and for them there is to be a highway, (that is in the waters, and the very same waters,) as was to Israel in the day that he came up out of the land of Egypt. Mr. Campbell must have great confidence in the ignorance of his stuped [stupid] followers, when he dare let such a sentence fall from his pen, particularly when they had the bible in their hands. But no doubt a good number of them are getting pretty well indoctrinated, that is, able to believe any thing their leader tells them, sense or no sense, scripture or not scripture.
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There are none of the sects but use the bible in the same way, reformers and nonreformers are all one in this respect; for the bible is too large a pill for any of them to swallow. They can talk about its excellence and its good effects, but pin them down to believe it all, and you will soon find that they have to apply their rules of interpretation. To believe it means what it says, in their estimation is the wildest enthusiasm, and the worst of all impositions. Had Mr. Mc'Corcle been a believer in the bible he would not have entertained the readers of the Harbinger, (or rather insulted them,) with the foilies [follies] of his gospel heavens, where he supposed the sacred writers had fixed their imaginary sun, and moon, and stars; and then, after he got all their eyes fixed on the earth, stir them up to peep among kings and priests, to see the sun darkened, the moon turn to blood, and the stars of heaven fall. Indeed Mr. Mc'Corcle is indebted to the ignorance of the Editor of the "Harbinger," to get such nonsense laid before the public, and to the stupidity of the patrons of that paper, for not being laughed to scorn!
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This whole spiritualizing and interpreting business, originated in unbelief: it was because men did not believe what the bible said, that caused them to spiritualize and interpret its meaning away; some for gain and some for honor. As the so called christian religion became popular, multitudes were induced to unite with the respective churches; and being destitute of the faith of the saints, or of "the faith once delivered to the saints," they could not believe the great things would every be accomplished which the prophets declared should take place; they had recourse to spiritualizing and interpreting, and persuading themselves and others that a great part of the bible did not mean what it said; and that the writers said one thing and meant another. So one pretended reformation followed after another; but all their reformations left the world, in relation to understanding the bible, in the same situation, all had need of spiritualizing. One sect had a part of the bible which they took literally, and another part which they spiritualized: another part spiritualize the part which that sect understood literally, and understand literally what they spiritualized: and so the world is moving on in darkness and ignorance, about the things for which they are willing to fight, (or many of them at least,) and if any man has courage sufficient to expose their wickedness, he must expect to bear their heaviest censures, and have all the evils heaped on his head that malice can invent.
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After a great many reformations, which never bettered the circumstances of the world one particle, as far as religion was concerned, here comes Alexander Campbell and his reformation, which by the by is like all the rest, a mere difference of opinion; not agreeing with other sects in opinion is the whole matter at last, when it is closely scanned; for no sooner is his mind brought to examine the writings of the prophets, than poor man! he has such monstrous "misgivings" about the rules of interpretation that he has concluded to back out and hold his tongue.
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There is so great a resemblance between all the religious sects of the day, that one who stands aloof from all of them is astonished why there should be so much strife and contention among them; for all the difference there is between them, consists in form
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and opinion: as to their approach to the pure religion of the bible, they are all equal distance from it, one being no nearer than the other; and should there be a hundred other just such reformations as the past, still the world would be no better off than it now is-it would have the form of godliness, denying the power thereof. No one of the sects make any nearer approach to the power of godliness than an other, in this respect they are all alike, the degree of the Spirit of God which is among them, (if there is any of it,) is also about equal, depending on the honesty of individuals, and not on the correctness of any of their systems, or the righteousness of any of their teachers; for in this respect they are all alike. View them in what point of light you will, and there is so little to choose, that we know not why there are, or should be any contentions among them; the spirit of persecution seems to be about equally distributed, but in very large shares.
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There is not in all christendom, or rather sectariandom, one church whose religious sentiments are such as to admit of their receiving the bible as it is; nor is there one of them founded on an understanding of it: they lay hold of some particular items of it, on which they found their religious theory, and on which they build their churches; but that part of the scripture which unfolds futurity to the mind of the saint of God, and apprizes [apprises] him of what is coming on the world in unborn time, and which roused the energies of the ancients, and about which they sang their choicest songs, and sounded their sweetest notes, is hid from the eyes of this sectarian generation-the voice of the prophets is not known among them, neither are their visions understood by them: the spirit of inspiration which familiarized eternity to the minds of the fathers of the faithful, they have it not: the faith with which the people of God in olden time held communion with him, and without which it is impossible to please him, by which they had power with God to make a howling wilderness become the house of God, and the gate of heaven, through the exercise of which they wrought righteousness, quenched the violence of fire, stopped the mouths of lions, put to flight the armies of the aliens, women received their dead children to life again, is unknown among them; and still, they are the saints of God, partakers with those men of the grace of life, heirs of the same glory, and sharers of the same crown! What will not come next?
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It needs but very little reflection to see the great ignorance of the prevailing sects of the day; yea of all of them, even those who profess the greatest knowledge and are endeavoring to reform the rest: to be sure they promise much, but perform little, yes very little: they are in perfect ignorance of the times, seasons, and purposes of God in his economy with the world. They feel very confident that God will give no more revelations to the world, that he has filled up the full measure of information that he ever intended to give men till time shall end. And yet if they possessed one spark of discernment, they could see that unless God gave them more, it was useless to have given as much as he did; for they do not understand it, neither can they till they get more revelation to help them. Witness the queer position of Mr. Campbell and his Harbinger: he found some things, as he supposed, in the prophecies about the Millennium-he outs with his prospectus, changes his Baptist into Harbinger, informs the public that if he had done so much with the Baptist, when he spent only part of his time, what might be expected from the Harbinger with all his time and attention. So to work he goes, might and main; but with all his wisdom, the prophecies, where the Millennium was to be found if any where, would not open their treasures to his understanding-get into the hang of them he could not: there was something said about the Millennium there, but what it was he could not tell; and at last had to quit like the poor dutchman, who had nearly lost his mother tongue, and had not learned the English correctly: he got up and undertook to preach; but after trying in English a while found it would not do; he then tried it in Dutch; still he could not make it out: at last the poor fellow exclaimed, "pi sure, it is in, put I cannot ket it out." So with Mr. Campbell, there is something in the prophecies about the Millennium, but he cannot get it out.
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TO BE CONTINUED.
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[For the Star.]
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====Millenium. NO. IV.====
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The Millennium is that important period in the economy of God, which will put to the test the theories of all ages, and all generations, when God will try the faith of all living, separating between the good and the evil, and enabling all to discern between the righteous and the wicked; between those who serve God and those who serve him not.
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There is no period in human existence about which there has been as much said by the prophets and apostles, as the time of Christ's reign, which reign was to last a thousand years; which gave rise to the idea of there every being such a period as the Millennium: which term signifies a thousand years. John the Revelator, gives us the following account of it in the 20th chapter of the Revelations, from the 1st to the 9th verse:-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 that 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 who 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 fulfilled. This is the first resurrection. Blessed and holy is he who hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and Christ, and shall reign with him a thousand years. And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
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In this connection, verse 1 we are told, that an angel come down from heaven: verse 2 and laid hold on the Devil and bound him a thousand years, and that during that thousand years he should have no power to deceive the nations, verse 3rd; and in verse 4 that during that period the saints reigned with Christ; and verse 5, but the rest of the dead lived not again until the thousand years were up. Again verse 6, they who had part in the first resurrection shall be priests of God and of Christ, and shall reign with Christ a thousand years; verse 7, and when the thousand years are expired, Satan is to be loosed for a little season; verse 8, and he shall go out to deceive the nations which are in the four quarters of the earth: which proves this fact, at last, that all this is to take place on the earth; that it is on the earth where the saints are to reign with Christ a thousand years. Verse 9, and they went up on the breadth of the earth, and compassed the camp of the saints: so there can be no doubt as to the fact, that this thousand years is to transpire while the saints are on the earth, and their camp is to be invaded after the thousand years are expired, and all this on the earth.
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The sacred writers have been exceedingly prolific in their writings on the subject of Christ's reign: it is every where spoken of and set forth in the most splendid light and that, when that time comes, the saints, yea, all of them, should reign with him. That this reign of Christ is to be an earthly reign, is not only evident from the before mentioned prophecies, but we have a saying of Paul in the 15th chapter of the first Epistle to the Corinthians, which limits it to the earth: see the 22, 23 and 24, verses: For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterwards they that are Christ's at his coming.-Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and all power. Verse 28; and when all things shall be subdued unto him, then shall the Son himself be subject unto him that put all things under him, that God may be all in all. Here the apostle says, that when all that died in Adam shall have been made alive in Christ, then cometh the end, when he shall have delivered up the kingdom to the Father. In verse 28 we are told, that he himself shall be subject to the Father, when all things are put under his feet. After this time there can be no such thing as a reign of Christ distinctly, or separately, and of necessity, Christ's reign must be before this time: and if so, it must be in time; and if in time, it must be on the earth; for it would be curious indeed for Christ to reign a thousand years in eternity, where there are neither days, months, nor years! Another thing of importance to be remarked, in the sayings of the apostle above quoted, is that it is only the saints who were dead that were to reign with Christ a thousand years. "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 worshiped [worshipped] the beast, neither his image, neither had received his mark in 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 till the thousand years were finished. That is, the rest of the dead were not raised till the thousand years were finished; and those saints who were raised to reign with Christ the thousand years, constituted the first resurrection. "This is the first resurrection."
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The apostle seems to have understood himself perfectly when he wrote this 20th chapter of his Revelations, and set forth his ideas so clearly, that none need mistake him.-He says that Christ is to reign a thousand years; (and the very expression, a thousand years, shows that this reign belonged to the earth, and time; for it is only in time where there are days, and times, and seasons, and years: the unseen world and eternity, have no such divisions;) that the saints were to be raised and reign this thousand years with him, and this resurrection of the saints to reign with Christ, was the first resurrection. That in this thousand years, Satan was to be bound, so as not to be able to deceive the nations-and during this thousand years the saints on earth were to spread abroad in the four quarters thereof: yet it is not said that they shall reign with Christ a thousand years; but on the contrary, those who are raised from the dead.
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In the 5th chapter of the Revelations from the 8th to the 11th verse, we have the same subject set forth: he says, thus, And when he had taken the book, the four beasts, and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. Here we are told that those who were redeemed unto God out of every kindred, tongue, people and nation, were to reign on the earth: If the question is asked, how long they should reign on the earth? the answer is, a thousand years, or Millennium; so that this important period does not only effect those in time, but those in eternity also.
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If John's account of this subject be correct, all the saints which were redeemed unto
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God out of every nation, people, tongue and kindred, (and if so they must be from all generations, from the days of righteous Abel down to the second coming of Christ, or else they will not be from every people, and nation,) are to reign on the earth with Christ a thousand years: and this glory they are to obtain through their having part in the first resurrection.
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In the first chapter of the Revelations, and 7th verse, John describes the coming of the Savior thus, when he comes to reign on the earth a thousand years: "Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
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In all that John has said about the coming of the Savior, he has never told us of any other object he had in coming, but to reign on earth a thousand years; for where he has mentioned the object, this he says is what it is; so that we are not left to conjecture as to the object of the Savior's coming; for the very same scriptures which tell us of his coming again, tell us also, that when he comes, he will reign on the earth a thousand years, and all those of the first resurrection with him. The matter is fairly settled, that if ever the Savior comes again, he will reign on the earth a thousand years, and all the church of the first born whose names are written in heaven, will at that time obtain a resurrection and reign with him; even all who are redeemed from among men, of every tongue, kindred, people, and nation-and if the Savior does not reign on earth a thousand years, and all the raised saints with him, he never will come the second time.
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Let us now sum up what John has said in the Revelations on this subject:
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1. He has said that Christ is coming, when every eye shall see him. This could not have been his first coming, for very few eyes saw him at his first coming, much less all.
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2. That when he comes, he will come with, or in the clouds: this he did not at his first coming.
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3. That when he comes with clouds, they who pierced him, and all kindreds of the earth shall wail because of him.
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4. That all the satins which are redeemed from among men, of all tongues, kindreds, people, and nations, are to be raised from the dead, and those who were beheaded for the witness of Jesus, and for the word of God, and are all to reign with Christ on the earth a thousand years at his coming.
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5. That the rest of the dead are not to be raised, or live again, till the thousand years are ended.
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6. That during this thousand years, Satan is to be bound so as not to be able to deceive the nations; and it necessarily follows, that all the people who are on the earth during this period, will be saints.
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7. That the saints are to become very numerous, and cover the breadth of the earth.
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8. And at the end of the thousand years, Satan is to be loosed for a little season, to gather together Gog, and Magog, to battle, and they are to come up on the breadth of the earth, and surround the camp of saints, and fire is to come down from God out of heaven and devour them.
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This is what John says, let him mean what he will; and if we are at liberty to believe what he says, the subject is so plain that he that runs may read and understand.
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Let it here be observed, that when any of the latter day saints speak of living and reigning with Christ a thousand years, they do not mean by this, that they are to live a thousand years in the flesh; (as some have slanderously reported that they affirm; among whom the wise M. S. C. of Mentor, is principal;) but that they believe, that they shall be raised with the first resurrection, and reign with all the saints, to reign on earth a thousand years, according to the testimony of all the holy prophets since the world began. And he who does not expect this, must expect to be cast down to hell, to suffer a thousand years with the rest of the dead who are not to be raised until the thousand years are ended.
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Such is the point of light in which John, the apostle, sets forth this subject: and such the prospects he set before the saints of God in his day; and this is the expectation he raised in them, that though they should have to suffer their entire three score years and ten in the flesh, yet to rejoice; for when the Lord come, they should reign on this same earth a thousand years, as a reward for their sufferings.
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Having ascertained the substance of what John says in the Revelations on the subject of the second coming of Christ, and having seen the object for which he is coming, we shall see what the other sacred writers have said about it; knowing this first, that as John wrote by the spirit of inspiration, all others who have written by the same spirit, will write in accordance with him; for as they all understood this subject by the spirit of God, they must all have seen it alike, and understood it alike: this made me the more particularly examining what John had said on the subject of Christ's second coming; for having got the mind of the spirit which was in John, I have got it as it was in all others who wrote, or understood by the same spirit. Another reason why I was the more particular in collecting together the substance of what John said was, that once having the whole subject before our minds, it would enable us to understand those writers the better, who had not written so fully on this subject as he had; for in our examination of the bible, we have not found any other of the inspired writers who have developed the whole subject as extensive as he has. I do not consider it necessary, however, among believers in the divine authenticity of the bible, to multiply testimony to prove that what John has said is true, nor do I expect that believers in the bible will require this at my hands; for one inspired man having said so once, settles the truth of the question forever, among those who believe that the person was inspired of God when he spake. So that I consider, that the truth of the second coming of Christ to reign on the earth a thousand years with all the saints of Adam's race, who at that time shall obtain a resurrection from the dead, or who have previously obtained a resurrection, or a translation, is as firmly fixed, as the truth of the bible; for should any man undertake to prove, hereafter, that such a marvelous occurrence will never take place, what would he do? why; he will prove that John had not told the truth! and should he, through some management make it appear that other of the writers have taught differently, he would only prove that the bible contradicted itself, and render the whole system void together: So it will come to this at last, that as John the Revelator has said, that Christ is coming the second time to reign on the earth a thousand years, with all the saints, that the second coming of Christ to reign on earth a thousand years, with all the raised saints, is as true as the bible.
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I make these observations, that my readers may not suppose that I appeal to the other prophets and apostles to prove what John said, to be true: but to see how all the writers in the bible who have written on this subject, have seen eye to eye as far as they have said any thing upon it. Indeed, if we credit what John has said, we would necessarily expect to find that the other writers also would make some mention of a subject, in which they, together, with all the saints had so deep an interest, that they would not pass in silence a theme which must have laid so near their hearts, as that of their triumph and reward; as the first of their glory, after their resurrection, was to reign on earth with him, for whom they suffered the loss of all things; which hope enabled them to endure affliction without murmuring. It was this hope which made Abraham call himself a stranger and pilgrim on the earth. Paul said concerning this promise, "Unto which promise our twelve tribes, instantly serving God day and night, hope to come.-For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" See Acts, 26 chapter, 7 and 8 verses. Surely, Paul would not have us understand, that the twelve tribes served God day and night simply that they might obtain a resurrection from the dead, for he well knew, that there was to be a resurrection of the unjust as well as the just; and they would get a resurrection from the dead, whether they served God or not; but the promise which they all desired to obtain was, that of reigning with the Messiah on the earth a thousand years.
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The hope of obtaining the resurrection of the just, or the first resurrection was the great reason why the ancient saints took cheerfully the spoiling of their goods; for on such the second death were to have no power. Paul, in the 1st chapter of the Epistle to the Ephesians, and 10 verse says, "That in the dispensation of the fulness [fullness] of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him." This apostle surely understood, that there was to be a dispensation of gathering together, not only the things on earth, (as the Lord has now commenced to do,) but in that dispensation, the things which are in Christ Jesus, which were in heaven, should be also gathered together with the things on earth. If it should be asked, when would the things which are in Christ Jesus, on earth, and in heaven, be gathered together? the answer is at hand, when Christ comes in the clouds of heaven, with power and great glory and all the saints with him, to reign on earth a thousand years. And the apostle in the above quotation says, that God had a dispensation, in which dispensation, he would do this maraculous [miraculous] thing. So we see that the apostle knew, that there was to be another dispensation to be ushered in, in the last days, under which dispensation of the gathering, God was to do his greatest work.
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This important period, which is of all others the most marvelous in human existence, has found a place, either directly, or indirectly, in the writings of a majority of the sacred writers. Both prophets and apostles, in addition to the direct notice which they have taken of it, there are many beautiful allusions to it, such as is found in 104th Psalm, 3 and 4 verses, which reads thus, "Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh on the wings of the wind: who maketh his angels spirits; his ministers a flaming fire:" Or, as some have translated it, "who makes winds his messengers, and flaming fire his ministers." Here the allusion is doubtless to his coming in the clouds of heaven, being revealed in fire, taking vengeance on them that know not God, and obey not the gospel. But not only these beautiful allusions, but the direct references are numerous: some of these from the Savior himself, others from the prophets and apostles. The prophet Isaiah says, in speaking of the glory of the last days, 35 chapter, "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them who are of a fearful heart, Be strong, fear, not: Behold, your God will come with vengeance, even God with a recompense; he will come and save you." Any person who will read this chapter through with care, will see that the coming of the God of Israel, or of their Messiah, here spoken of, has not yet taken place, nor will it be fulfilled till Christ comes in the clouds of heaven to reign on the earth. In Daniel, 7 chapter, 13 and 14th verses, the prophet speaks of a night vision, in which he says, "I saw in the night vision, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom, that which shall not be destroyed." Here the prophet says, one like the Son of man came with the clouds of heaven; at which time he is to get the kingdom before described: this is to take place when he comes to reign on the earth a thousand years; for until this time there has not a kingdom been given unto the Son of man, on earth, in which all people, and nations, and tongues, have served him; nor will he have such an one, till the kingdoms of this world become the kingdom of our God, and his Christ. It is said in the second chapter of Daniel's prophecy, and the 44th verse, "And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Surely this kingdom has never been set up until now; for that kingdom which was established among the Gentiles in the days of the ancient apostles, has been defaced, corrupted, and broken up, till there has not been one society left on the original platform laid down by the apostles; but all have been broken to pieces-nor can it ever break in pieces and destroy all the kingdoms of the world; but on the contrary, the kingdoms of the world have broken it. But from what Daniel saw in his night vision, as before mentioned, the Son of man, when he came to the Ancient of days, received a dominion, and glory, and a kingdom, that all people, and nations, and tongues, should serve him. This is doubtless the kingdom which God was to set up in the days of the kings there mentioned, not the Roman Cesars [Caesar's] as some have supposed, but a race of kings which should arise after the Roman Empire was divided into toes: some were to be strong, and some weak; some iron, and some clay. Here it is plain, that none need mistake, that is, that the Son of man, or Savior of the world, when he came with the clouds, or in the clouds, was to receive dominion, glory, and a kingdom, in which all people were to serve him of every nation, and tongue, and this kingdom which he was to receive at that time, was to be set up, while the kings which arose after the downfall of the Roman Empire, or after this great kingdom was divided, should yet be swaying their scepters; but this was not the kingdom which was taken from the Jews and given to the Gentiles. See Matthew 21st chapter, 43rd verse.-"Therefore, say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." But a kingdom set up for that express purpose, and doubtless in the last days, preparatory to Christ's coming in the clouds of heaven with power and great glory, and all the saints with him to reign with them on earth a thousand years, when all people, nations, tongues, and kindreds, on earth or in the flesh shall serve him; not reign with him. TO BE CONTINUED.
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===THE EVENING AND THE MORNING STAR.===
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KIRTLAND, OHIO, APRIL, 1834.
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====THE PROPHECY OF ZEPHANIAH.====

Revision as of 12:58, 3 August 2010

←Number 18 The Evening and The Morning Star
Volume 2, Number 19 		Number 20→
Source document in Mormon Publications: 19th and 20th Centuries online archive: The Evening and The Morning Star Vol. 1-2

Note: Some headings and bracketed texts are editorial and not part of the original text.



THE EVENING AND THE MORNING STAR
Vol. 2. Kirtland, Ohio. April, 1834 No. 19.

COMMUNICATIONS.

FAITH OF THE CHURCH OF CHRIST IN THESE LAST DAYS. NO. II.

[Continued from our February, Number.]

If there is any understanding to the bible, or if it was ever intended to be of any use to man, it surely was designed that it should be understood by those to whom it was sent, and into whose hands it was put; and it must be so written as to be comprehended by the people not only of the age in which it was written, but all ages, or else it could be of no advantage; for as far as it is not understood, so far men are not profited by it. But in the present generation, there does not appear to be as much difficulty existing in understanding the bible, as there is an unwillingness to believe that which is easily understood. No man will endeavor to prove, (that is an honest man,) that the bible means different from what it says, unless he does not believe what it says; for if he believed what it said, he would never try to make himself or others believe that it meant any thing different. For instance, the prophet Isaiah says, chapter 40, and verse 31, "But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." But here the strongest nerved sectarians fail in belief; they cannot think that it is possible that any man can obtain this power; therefore, they try to persuade themselves that the prophet did not mean what he said, merely because they do not believe what he did say. If the men of this generation believed what the bible said, the gathering of Judah, and of Israel, Ephraim, Benjamin, and Manasseh, would be a matter of universal belief; but here lies the difficulty, this religious generation is like the Editor of the Millennial Harbinger, who never dare approach the Millennium, because he had some "misgivings" about the rules of the interpretation of prophecy which men had laid down for him; so is it with this unbelieving generation, the Editor of the Harbinger included; they have some "misgivings" about the truth of the declarations of the prophets, and they have fearful apprehensions that they will never take place, notwithstanding the prophets have said so in so many words; and through their unbelief they are driven to the necessity of throwing, as far as in them lies, a vail of darkness over these subjects, for disbelieving then: if they should let them stand uncovered, down must come the whole of their religion and bible together. And to avoid that fearful consequence, they have laid down rules for interpreting the sayings of the prophets; but in this there seems to be a great difficulty, for they cannot agree upon any certain rules, and so they leave the world in perfect darkness, not knowing whether the bible is true or false; and what interpretation we get from them is nearly resembling the "Delphic oracle," let what will take place, they construe the words of the prophets so as to make them mean that thing.

This modern way of disposing of the bible by sectarian infidels, is carried by some to a greater, and some to a less extent, according as their respective systems will admit; some have gone so far as to say that there never was really a deluge, nor was Sodom or Gomorrah burned, neither was the Red Sea divided, nor did a pillar of fire by night, or a pillar of a cloud by day, attend Israel in their march from Egypt to Palestine. The writer of this article once heard a man attempting to prove in a sermon, that the soldiers did not give the Savior vinegar and gall to drink when he was on the cross, but it meant that those who rejected his gospel, and treated lightly his salvation, were the persons who gave him vinegar and gall to drink; and all these things were to be spiritualized. Others have said, that the foregoing scriptures were doubtless to be understood literally, (we mean that portion whose creed did not render it necessary to spiritualize them,) but other passages which come in contact with their creed did not render it necessary to spiritualize them, but other passages which come in contact with their creed, though they are precisely like the former, are to be understood figuratively, or must be spiritualized. Take the following examples, which are so similar, that one would suppose that all who believe in one, could not fail to believe the other, and if one were literal the other must be also. Exodus, 14th chapter, 21 and 22 verses: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided, and the children of Israel went into the midst of the sea upon dry ground; and the waters were a wall unto them on their right hand and on their left." Isaiah, 11 chapter, 15 and 16 verses: "And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in its seven streams and make men go over dry shod. And there shall be a highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came out of the land of Egypt." What multitudes of would be saints there are, who lay hold of the former of these quotations as one of the strongest proofs of the truth and reality of their religion; but as to the latter one, there is a considerable of squeamishness, they do not know so well about that: that the Red Sea was divided is a matter of no doubt; but that it will ever be so again is rather a doubt; their nerves begin to slacken, the cords of their religion get weaker and weaker, and at last it comes out, Ah! it must be a figurative expression, it has a spiritual and not a literal meaning; for we do not believe there will ever be another Moses: if we admit that the prophet meant what he said, away goes our whole theory together; for doubtless then there must be miracles in the last days, and wonderful ones too. That part of the bible which gives the history of past events it matters not how miraculous it is; if it were a Jonah in the fish's belly, it is to be understood as it says literally; but that part which declares like things to come must be figurative, it must be spiritualized and not understood literally, though the thing to be accomplished, and the thing accomplished, is precisely the same. However this is not the case with all, for some believe that the past and to come, are all to be spiritualized.

We do not recollect of having seen a wholesale spiritualizer among sectarians; but some philosophers of both ancient and modern times come very near to it: If all related of Mr. Hume be correct he had nearly as many "misgivings" about his existence, as the Editor of the Harbinger has about the rules of interpreting prophecy: he appeared to be a wholesale spiritualizer; spiritualizing away his very existence, doubting, no doubt, whether the word existence meant what it said.

We have been told by some of the readers of the "Millennial Harbinger," that Mr. Campbell, some time since in one of the numbers of that paper, in speaking of one of the members of the church of Christ in the last days, said of him, that he had been getting wild for some time before he received the book of mormon: as he believed in the gathering of the ten or lost tribes of Israel. (We relate the substance of this as we heard it, for we have not seen it ourselves, never taking that paper at any time, and only having read occasional numbers of it.) But if Mr. Campbell's observations about him be correct, had he got just as wild as the prophet Isaiah had got before him, and in his wildness he had got into good company; for in the foregoing quotation from Isaiah, that is what the prophet said if he said any thing, that the ten, (or lost tribes as they are called,) should not only be gathered and return, but when they did return the Lord should utterly destroy the tongue of the Egyptian sea: and there shall be a highway for the remnant of his people, which shall be left, from Assyria, not Babylon. I would ask, Was the Assyrian captivity the captivity of the ten tribes? Yea, the ten tribes surely, and they are the ones before whom the Lord will yet utterly destroy the tongue of the Egyptian sea, and for them there is to be a highway, (that is in the waters, and the very same waters,) as was to Israel in the day that he came up out of the land of Egypt. Mr. Campbell must have great confidence in the ignorance of his stuped [stupid] followers, when he dare let such a sentence fall from his pen, particularly when they had the bible in their hands. But no doubt a good number of them are getting pretty well indoctrinated, that is, able to believe any thing their leader tells them, sense or no sense, scripture or not scripture.

There are none of the sects but use the bible in the same way, reformers and nonreformers are all one in this respect; for the bible is too large a pill for any of them to swallow. They can talk about its excellence and its good effects, but pin them down to believe it all, and you will soon find that they have to apply their rules of interpretation. To believe it means what it says, in their estimation is the wildest enthusiasm, and the worst of all impositions. Had Mr. Mc'Corcle been a believer in the bible he would not have entertained the readers of the Harbinger, (or rather insulted them,) with the foilies [follies] of his gospel heavens, where he supposed the sacred writers had fixed their imaginary sun, and moon, and stars; and then, after he got all their eyes fixed on the earth, stir them up to peep among kings and priests, to see the sun darkened, the moon turn to blood, and the stars of heaven fall. Indeed Mr. Mc'Corcle is indebted to the ignorance of the Editor of the "Harbinger," to get such nonsense laid before the public, and to the stupidity of the patrons of that paper, for not being laughed to scorn!

This whole spiritualizing and interpreting business, originated in unbelief: it was because men did not believe what the bible said, that caused them to spiritualize and interpret its meaning away; some for gain and some for honor. As the so called christian religion became popular, multitudes were induced to unite with the respective churches; and being destitute of the faith of the saints, or of "the faith once delivered to the saints," they could not believe the great things would every be accomplished which the prophets declared should take place; they had recourse to spiritualizing and interpreting, and persuading themselves and others that a great part of the bible did not mean what it said; and that the writers said one thing and meant another. So one pretended reformation followed after another; but all their reformations left the world, in relation to understanding the bible, in the same situation, all had need of spiritualizing. One sect had a part of the bible which they took literally, and another part which they spiritualized: another part spiritualize the part which that sect understood literally, and understand literally what they spiritualized: and so the world is moving on in darkness and ignorance, about the things for which they are willing to fight, (or many of them at least,) and if any man has courage sufficient to expose their wickedness, he must expect to bear their heaviest censures, and have all the evils heaped on his head that malice can invent.

After a great many reformations, which never bettered the circumstances of the world one particle, as far as religion was concerned, here comes Alexander Campbell and his reformation, which by the by is like all the rest, a mere difference of opinion; not agreeing with other sects in opinion is the whole matter at last, when it is closely scanned; for no sooner is his mind brought to examine the writings of the prophets, than poor man! he has such monstrous "misgivings" about the rules of interpretation that he has concluded to back out and hold his tongue.

There is so great a resemblance between all the religious sects of the day, that one who stands aloof from all of them is astonished why there should be so much strife and contention among them; for all the difference there is between them, consists in form


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and opinion: as to their approach to the pure religion of the bible, they are all equal distance from it, one being no nearer than the other; and should there be a hundred other just such reformations as the past, still the world would be no better off than it now is-it would have the form of godliness, denying the power thereof. No one of the sects make any nearer approach to the power of godliness than an other, in this respect they are all alike, the degree of the Spirit of God which is among them, (if there is any of it,) is also about equal, depending on the honesty of individuals, and not on the correctness of any of their systems, or the righteousness of any of their teachers; for in this respect they are all alike. View them in what point of light you will, and there is so little to choose, that we know not why there are, or should be any contentions among them; the spirit of persecution seems to be about equally distributed, but in very large shares.

There is not in all christendom, or rather sectariandom, one church whose religious sentiments are such as to admit of their receiving the bible as it is; nor is there one of them founded on an understanding of it: they lay hold of some particular items of it, on which they found their religious theory, and on which they build their churches; but that part of the scripture which unfolds futurity to the mind of the saint of God, and apprizes [apprises] him of what is coming on the world in unborn time, and which roused the energies of the ancients, and about which they sang their choicest songs, and sounded their sweetest notes, is hid from the eyes of this sectarian generation-the voice of the prophets is not known among them, neither are their visions understood by them: the spirit of inspiration which familiarized eternity to the minds of the fathers of the faithful, they have it not: the faith with which the people of God in olden time held communion with him, and without which it is impossible to please him, by which they had power with God to make a howling wilderness become the house of God, and the gate of heaven, through the exercise of which they wrought righteousness, quenched the violence of fire, stopped the mouths of lions, put to flight the armies of the aliens, women received their dead children to life again, is unknown among them; and still, they are the saints of God, partakers with those men of the grace of life, heirs of the same glory, and sharers of the same crown! What will not come next?

It needs but very little reflection to see the great ignorance of the prevailing sects of the day; yea of all of them, even those who profess the greatest knowledge and are endeavoring to reform the rest: to be sure they promise much, but perform little, yes very little: they are in perfect ignorance of the times, seasons, and purposes of God in his economy with the world. They feel very confident that God will give no more revelations to the world, that he has filled up the full measure of information that he ever intended to give men till time shall end. And yet if they possessed one spark of discernment, they could see that unless God gave them more, it was useless to have given as much as he did; for they do not understand it, neither can they till they get more revelation to help them. Witness the queer position of Mr. Campbell and his Harbinger: he found some things, as he supposed, in the prophecies about the Millennium-he outs with his prospectus, changes his Baptist into Harbinger, informs the public that if he had done so much with the Baptist, when he spent only part of his time, what might be expected from the Harbinger with all his time and attention. So to work he goes, might and main; but with all his wisdom, the prophecies, where the Millennium was to be found if any where, would not open their treasures to his understanding-get into the hang of them he could not: there was something said about the Millennium there, but what it was he could not tell; and at last had to quit like the poor dutchman, who had nearly lost his mother tongue, and had not learned the English correctly: he got up and undertook to preach; but after trying in English a while found it would not do; he then tried it in Dutch; still he could not make it out: at last the poor fellow exclaimed, "pi sure, it is in, put I cannot ket it out." So with Mr. Campbell, there is something in the prophecies about the Millennium, but he cannot get it out.

TO BE CONTINUED.

[For the Star.]

Millenium. NO. IV.

The Millennium is that important period in the economy of God, which will put to the test the theories of all ages, and all generations, when God will try the faith of all living, separating between the good and the evil, and enabling all to discern between the righteous and the wicked; between those who serve God and those who serve him not.

There is no period in human existence about which there has been as much said by the prophets and apostles, as the time of Christ's reign, which reign was to last a thousand years; which gave rise to the idea of there every being such a period as the Millennium: which term signifies a thousand years. John the Revelator, gives us the following account of it in the 20th chapter of the Revelations, from the 1st to the 9th verse:-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 that 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 who 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 fulfilled. This is the first resurrection. Blessed and holy is he who hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and Christ, and shall reign with him a thousand years. And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

In this connection, verse 1 we are told, that an angel come down from heaven: verse 2 and laid hold on the Devil and bound him a thousand years, and that during that thousand years he should have no power to deceive the nations, verse 3rd; and in verse 4 that during that period the saints reigned with Christ; and verse 5, but the rest of the dead lived not again until the thousand years were up. Again verse 6, they who had part in the first resurrection shall be priests of God and of Christ, and shall reign with Christ a thousand years; verse 7, and when the thousand years are expired, Satan is to be loosed for a little season; verse 8, and he shall go out to deceive the nations which are in the four quarters of the earth: which proves this fact, at last, that all this is to take place on the earth; that it is on the earth where the saints are to reign with Christ a thousand years. Verse 9, and they went up on the breadth of the earth, and compassed the camp of the saints: so there can be no doubt as to the fact, that this thousand years is to transpire while the saints are on the earth, and their camp is to be invaded after the thousand years are expired, and all this on the earth.

The sacred writers have been exceedingly prolific in their writings on the subject of Christ's reign: it is every where spoken of and set forth in the most splendid light and that, when that time comes, the saints, yea, all of them, should reign with him. That this reign of Christ is to be an earthly reign, is not only evident from the before mentioned prophecies, but we have a saying of Paul in the 15th chapter of the first Epistle to the Corinthians, which limits it to the earth: see the 22, 23 and 24, verses: For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterwards they that are Christ's at his coming.-Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and all power. Verse 28; and when all things shall be subdued unto him, then shall the Son himself be subject unto him that put all things under him, that God may be all in all. Here the apostle says, that when all that died in Adam shall have been made alive in Christ, then cometh the end, when he shall have delivered up the kingdom to the Father. In verse 28 we are told, that he himself shall be subject to the Father, when all things are put under his feet. After this time there can be no such thing as a reign of Christ distinctly, or separately, and of necessity, Christ's reign must be before this time: and if so, it must be in time; and if in time, it must be on the earth; for it would be curious indeed for Christ to reign a thousand years in eternity, where there are neither days, months, nor years! Another thing of importance to be remarked, in the sayings of the apostle above quoted, is that it is only the saints who were dead that were to reign with Christ a thousand years. "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 worshiped [worshipped] the beast, neither his image, neither had received his mark in 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 till the thousand years were finished. That is, the rest of the dead were not raised till the thousand years were finished; and those saints who were raised to reign with Christ the thousand years, constituted the first resurrection. "This is the first resurrection."

The apostle seems to have understood himself perfectly when he wrote this 20th chapter of his Revelations, and set forth his ideas so clearly, that none need mistake him.-He says that Christ is to reign a thousand years; (and the very expression, a thousand years, shows that this reign belonged to the earth, and time; for it is only in time where there are days, and times, and seasons, and years: the unseen world and eternity, have no such divisions;) that the saints were to be raised and reign this thousand years with him, and this resurrection of the saints to reign with Christ, was the first resurrection. That in this thousand years, Satan was to be bound, so as not to be able to deceive the nations-and during this thousand years the saints on earth were to spread abroad in the four quarters thereof: yet it is not said that they shall reign with Christ a thousand years; but on the contrary, those who are raised from the dead.

In the 5th chapter of the Revelations from the 8th to the 11th verse, we have the same subject set forth: he says, thus, And when he had taken the book, the four beasts, and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. Here we are told that those who were redeemed unto God out of every kindred, tongue, people and nation, were to reign on the earth: If the question is asked, how long they should reign on the earth? the answer is, a thousand years, or Millennium; so that this important period does not only effect those in time, but those in eternity also.

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God out of every nation, people, tongue and kindred, (and if so they must be from all generations, from the days of righteous Abel down to the second coming of Christ, or else they will not be from every people, and nation,) are to reign on the earth with Christ a thousand years: and this glory they are to obtain through their having part in the first resurrection.

In the first chapter of the Revelations, and 7th verse, John describes the coming of the Savior thus, when he comes to reign on the earth a thousand years: "Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

In all that John has said about the coming of the Savior, he has never told us of any other object he had in coming, but to reign on earth a thousand years; for where he has mentioned the object, this he says is what it is; so that we are not left to conjecture as to the object of the Savior's coming; for the very same scriptures which tell us of his coming again, tell us also, that when he comes, he will reign on the earth a thousand years, and all those of the first resurrection with him. The matter is fairly settled, that if ever the Savior comes again, he will reign on the earth a thousand years, and all the church of the first born whose names are written in heaven, will at that time obtain a resurrection and reign with him; even all who are redeemed from among men, of every tongue, kindred, people, and nation-and if the Savior does not reign on earth a thousand years, and all the raised saints with him, he never will come the second time.

Let us now sum up what John has said in the Revelations on this subject:

1. He has said that Christ is coming, when every eye shall see him. This could not have been his first coming, for very few eyes saw him at his first coming, much less all.

2. That when he comes, he will come with, or in the clouds: this he did not at his first coming.

3. That when he comes with clouds, they who pierced him, and all kindreds of the earth shall wail because of him.

4. That all the satins which are redeemed from among men, of all tongues, kindreds, people, and nations, are to be raised from the dead, and those who were beheaded for the witness of Jesus, and for the word of God, and are all to reign with Christ on the earth a thousand years at his coming.

5. That the rest of the dead are not to be raised, or live again, till the thousand years are ended.

6. That during this thousand years, Satan is to be bound so as not to be able to deceive the nations; and it necessarily follows, that all the people who are on the earth during this period, will be saints.

7. That the saints are to become very numerous, and cover the breadth of the earth.

8. And at the end of the thousand years, Satan is to be loosed for a little season, to gather together Gog, and Magog, to battle, and they are to come up on the breadth of the earth, and surround the camp of saints, and fire is to come down from God out of heaven and devour them.

This is what John says, let him mean what he will; and if we are at liberty to believe what he says, the subject is so plain that he that runs may read and understand.

Let it here be observed, that when any of the latter day saints speak of living and reigning with Christ a thousand years, they do not mean by this, that they are to live a thousand years in the flesh; (as some have slanderously reported that they affirm; among whom the wise M. S. C. of Mentor, is principal;) but that they believe, that they shall be raised with the first resurrection, and reign with all the saints, to reign on earth a thousand years, according to the testimony of all the holy prophets since the world began. And he who does not expect this, must expect to be cast down to hell, to suffer a thousand years with the rest of the dead who are not to be raised until the thousand years are ended.

Such is the point of light in which John, the apostle, sets forth this subject: and such the prospects he set before the saints of God in his day; and this is the expectation he raised in them, that though they should have to suffer their entire three score years and ten in the flesh, yet to rejoice; for when the Lord come, they should reign on this same earth a thousand years, as a reward for their sufferings.

Having ascertained the substance of what John says in the Revelations on the subject of the second coming of Christ, and having seen the object for which he is coming, we shall see what the other sacred writers have said about it; knowing this first, that as John wrote by the spirit of inspiration, all others who have written by the same spirit, will write in accordance with him; for as they all understood this subject by the spirit of God, they must all have seen it alike, and understood it alike: this made me the more particularly examining what John had said on the subject of Christ's second coming; for having got the mind of the spirit which was in John, I have got it as it was in all others who wrote, or understood by the same spirit. Another reason why I was the more particular in collecting together the substance of what John said was, that once having the whole subject before our minds, it would enable us to understand those writers the better, who had not written so fully on this subject as he had; for in our examination of the bible, we have not found any other of the inspired writers who have developed the whole subject as extensive as he has. I do not consider it necessary, however, among believers in the divine authenticity of the bible, to multiply testimony to prove that what John has said is true, nor do I expect that believers in the bible will require this at my hands; for one inspired man having said so once, settles the truth of the question forever, among those who believe that the person was inspired of God when he spake. So that I consider, that the truth of the second coming of Christ to reign on the earth a thousand years with all the saints of Adam's race, who at that time shall obtain a resurrection from the dead, or who have previously obtained a resurrection, or a translation, is as firmly fixed, as the truth of the bible; for should any man undertake to prove, hereafter, that such a marvelous occurrence will never take place, what would he do? why; he will prove that John had not told the truth! and should he, through some management make it appear that other of the writers have taught differently, he would only prove that the bible contradicted itself, and render the whole system void together: So it will come to this at last, that as John the Revelator has said, that Christ is coming the second time to reign on the earth a thousand years, with all the saints, that the second coming of Christ to reign on earth a thousand years, with all the raised saints, is as true as the bible.

I make these observations, that my readers may not suppose that I appeal to the other prophets and apostles to prove what John said, to be true: but to see how all the writers in the bible who have written on this subject, have seen eye to eye as far as they have said any thing upon it. Indeed, if we credit what John has said, we would necessarily expect to find that the other writers also would make some mention of a subject, in which they, together, with all the saints had so deep an interest, that they would not pass in silence a theme which must have laid so near their hearts, as that of their triumph and reward; as the first of their glory, after their resurrection, was to reign on earth with him, for whom they suffered the loss of all things; which hope enabled them to endure affliction without murmuring. It was this hope which made Abraham call himself a stranger and pilgrim on the earth. Paul said concerning this promise, "Unto which promise our twelve tribes, instantly serving God day and night, hope to come.-For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" See Acts, 26 chapter, 7 and 8 verses. Surely, Paul would not have us understand, that the twelve tribes served God day and night simply that they might obtain a resurrection from the dead, for he well knew, that there was to be a resurrection of the unjust as well as the just; and they would get a resurrection from the dead, whether they served God or not; but the promise which they all desired to obtain was, that of reigning with the Messiah on the earth a thousand years.

The hope of obtaining the resurrection of the just, or the first resurrection was the great reason why the ancient saints took cheerfully the spoiling of their goods; for on such the second death were to have no power. Paul, in the 1st chapter of the Epistle to the Ephesians, and 10 verse says, "That in the dispensation of the fulness [fullness] of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him." This apostle surely understood, that there was to be a dispensation of gathering together, not only the things on earth, (as the Lord has now commenced to do,) but in that dispensation, the things which are in Christ Jesus, which were in heaven, should be also gathered together with the things on earth. If it should be asked, when would the things which are in Christ Jesus, on earth, and in heaven, be gathered together? the answer is at hand, when Christ comes in the clouds of heaven, with power and great glory and all the saints with him, to reign on earth a thousand years. And the apostle in the above quotation says, that God had a dispensation, in which dispensation, he would do this maraculous [miraculous] thing. So we see that the apostle knew, that there was to be another dispensation to be ushered in, in the last days, under which dispensation of the gathering, God was to do his greatest work.

This important period, which is of all others the most marvelous in human existence, has found a place, either directly, or indirectly, in the writings of a majority of the sacred writers. Both prophets and apostles, in addition to the direct notice which they have taken of it, there are many beautiful allusions to it, such as is found in 104th Psalm, 3 and 4 verses, which reads thus, "Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh on the wings of the wind: who maketh his angels spirits; his ministers a flaming fire:" Or, as some have translated it, "who makes winds his messengers, and flaming fire his ministers." Here the allusion is doubtless to his coming in the clouds of heaven, being revealed in fire, taking vengeance on them that know not God, and obey not the gospel. But not only these beautiful allusions, but the direct references are numerous: some of these from the Savior himself, others from the prophets and apostles. The prophet Isaiah says, in speaking of the glory of the last days, 35 chapter, "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them who are of a fearful heart, Be strong, fear, not: Behold, your God will come with vengeance, even God with a recompense; he will come and save you." Any person who will read this chapter through with care, will see that the coming of the God of Israel, or of their Messiah, here spoken of, has not yet taken place, nor will it be fulfilled till Christ comes in the clouds of heaven to reign on the earth. In Daniel, 7 chapter, 13 and 14th verses, the prophet speaks of a night vision, in which he says, "I saw in the night vision, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom, that which shall not be destroyed." Here the prophet says, one like the Son of man came with the clouds of heaven; at which time he is to get the kingdom before described: this is to take place when he comes to reign on the earth a thousand years; for until this time there has not a kingdom been given unto the Son of man, on earth, in which all people, and nations, and tongues, have served him; nor will he have such an one, till the kingdoms of this world become the kingdom of our God, and his Christ. It is said in the second chapter of Daniel's prophecy, and the 44th verse, "And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Surely this kingdom has never been set up until now; for that kingdom which was established among the Gentiles in the days of the ancient apostles, has been defaced, corrupted, and broken up, till there has not been one society left on the original platform laid down by the apostles; but all have been broken to pieces-nor can it ever break in pieces and destroy all the kingdoms of the world; but on the contrary, the kingdoms of the world have broken it. But from what Daniel saw in his night vision, as before mentioned, the Son of man, when he came to the Ancient of days, received a dominion, and glory, and a kingdom, that all people, and nations, and tongues, should serve him. This is doubtless the kingdom which God was to set up in the days of the kings there mentioned, not the Roman Cesars [Caesar's] as some have supposed, but a race of kings which should arise after the Roman Empire was divided into toes: some were to be strong, and some weak; some iron, and some clay. Here it is plain, that none need mistake, that is, that the Son of man, or Savior of the world, when he came with the clouds, or in the clouds, was to receive dominion, glory, and a kingdom, in which all people were to serve him of every nation, and tongue, and this kingdom which he was to receive at that time, was to be set up, while the kings which arose after the downfall of the Roman Empire, or after this great kingdom was divided, should yet be swaying their scepters; but this was not the kingdom which was taken from the Jews and given to the Gentiles. See Matthew 21st chapter, 43rd verse.-"Therefore, say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." But a kingdom set up for that express purpose, and doubtless in the last days, preparatory to Christ's coming in the clouds of heaven with power and great glory, and all the saints with him to reign with them on earth a thousand years, when all people, nations, tongues, and kindreds, on earth or in the flesh shall serve him; not reign with him. TO BE CONTINUED.


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THE EVENING AND THE MORNING STAR.

KIRTLAND, OHIO, APRIL, 1834.

THE PROPHECY OF ZEPHANIAH.

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