A sequel to a tract:
“What God hath said on the Second Coming of Christ and the End of the Present Age.”
In the former tract, we found, from the uniform teaching of Christ in the Gospels, that the conversion of the world, or millennium, could not possibly take place during this present time. The wicked and the righteous live together until the end, or coming of Christ in judgment on the nations.
After looking at what God hath spoken to the Jews by His Son in the Gospels, we then examined carefully what He hath spoken to us, the Church of God, by the Holy Ghost, in the Epistles. One great distinction betwixt the hope of the Jewish disciple, and the Christian, we found to be this: many signs were given to the former, and he was bid to watch for the Lord coming in the clouds to this earth; whilst no signs, or times, or dates are given to the Christian, but he is bid to wait; not, however, to see the Lord coming in the clouds to this earth, but to be caught up to meet the Lord in the air. (1 Thess. 4.)
We found, also, that whilst very many prophecies have to be fulfilled before Christ comes to the Jews on earth, not one single prophecy has to be fulfilled before Christ may come to call the saints, or Church of God, to meet Him in the clouds. Indeed, we found if the Scriptures are seen in their distinctness as to what really belongs to the Jews, and what belongs to the Church, then all is perfectly clear. On the other hand, only confound the earthly hopes of the Jews with the heavenly hopes of the Church, and all is confusion together. This confusing of scriptures referring to the Jews with scriptures addressed to the Church, is, no doubt, the cause of all the contradiction and uncertainty said and written on prophecy. Suppose you were at this moment in Canton. A lecture is announced to be delivered by a Chinese Mandarin on English History. You go to hear it, and find the lecturer entirely ignorant of the distinction betwixt the French and the English nations. He quotes a little from one, and then from the other — now labouring to prove that the Tuileries means Westminster, again trying to prove Philip next in succession to Henry VIII. He might state many facts of history which would be clear and instructive if applied to the right nation; but if he did not know this distinction, could there be anything but confusion in his lecture? Now the kings, the places, and the principles of these two nations, are not so distinct as are the hopes, destinies, and principles of the Jews, and the Church of God, in the Holy Scriptures. Just so, then, where this distinction is not known, can there be anything but confusion? Is it not exactly like the Chinaman, when any writer attempts to explain prophecy who does not know which Scripture belongs to the Jew and which to the Church of God — now labouring to prove that Palestine or Jerusalem means the Church, at another time trying to explain the dates of Jewish future history, as though they referred to the present time of the Church? We know the sad result. Many of the godly have been utterly discouraged by this confusion from studying the very word of God. This is about as wise as if the schoolmasters of England were to discontinue the use and study of Alison’s History of Europe, because some Chinese lecturer did not know the difference betwixt the nations of England and France. I need not say the distinction is clear enough in Alison. But surely the writings of a fallible man are not more distinct and clear than the inspiration of God. No; the words of God to each, and respecting each, the Jew and Church, could not be more distinct and clear.
Perhaps no part of Scripture has this confused teaching so darkened and made of none effect, as the Book of Revelation. It has made that Book, the understanding of which is declared to be specially blessed, of no practical use, except to bewilder by the fancies and imaginations of men.
Now, when the Book of Revelation is seen in its distinctive character, it becomes altogether a new book; its value as great, its warnings as clear and solemn, as its utter confusion was before. How deeply interesting the sevenfold history of the Church in chapters 2, 3! How glorious the sight of the crowned church above, in chapters 4, 5. And how unspeakable the comfort in seeing that this takes place before the pouring out of the judgments on the earth, just as in 1 Thess. 4! Then how clear the revelation of what will take place on earth, after the Church is taken up to meet and be with the Lord, crowned and throned in glory. In chap. 6., how fearful the beginning of “the great day of his wrath!” And whilst those who have rejected His truth and loved unrighteousness, shall perish by the delusions of Satan, (2 Thess. 2,) yet how blessed to see abounding mercy sealing the 144,000 of Israel, and extending to the vast multitude of the nations! (Chap. 7.) Though not like the Church in chap. 4, yet wearing palms of victory! And then how terrible the thunderings of divine judgments on earth in chapters 9, 10, 11. Oh! my fellow-believer, what a dark contrast, this world will present to our happy place above. The Church is no longer seen on earth, but the dragon persecutes the remnant of the Jews in chap. 12. The Roman Empire restored sinks into the most fearful idolatry in chaps. 13, 18. Indeed, all this is the sure testimony of God as to what will befall this earth after the Church is taken, as seen in chaps. 4, 5. Chapter 18 presents the fearful end of the world’s religious system in its last blasphemous character.
Again the eye is directed upward in chap. 19. Oh! what a scene! The Church still in heavenly glory, so bright and fair — the wife of the Lamb — joy of those, the “blessed, they which are called unto the marriage supper of the Lamb.” It is at this point the Lord comes to the earth, the Church having been with him during all the judgments of this day of wrath. Chap. 19:11-21 describes His coming to reign.
“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.” (Rev. 19:15.) Now, we shall find that this very event, described in almost the words of this verse, is exactly what introduces the millennial reign, of Christ in the Old Testament prophets. Let us, then, now turn and see what God hath spoken to Israel and the world by His prophets respecting the reign of Christ on earth. In the Prophet Isaiah (chap. 11) the reign of Christ begins with the event described, as we have read, in Rev. 19:15. “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” (Is. 11:4.) Now, we must bear in mind we have seen in the Book of Revelation, the Church glorified with Christ above, long before this event; and, indeed, at this event, coming with Christ, not on earth to be reigned over, but coming with Christ to reign over the earth, as they had been, told they should do in Rev. 5.
But, then, if the Church does not form the kingdom on earth in this chapter, (Is. 11.) who does? Could words be plainer? “And shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” (Ver. 12.) Observe, there is not one word in this chapter about the Church. How should there, when, as we have seen, long before this chapter is fulfilled, the Church is taken from the earth. The outcasts of Israel, then, and the dispersed of Judah, will be the happy subjects of the kingdom of Christ on earth. “And to it shall the Gentiles seek.” (Ver. 10.)
Thus if we read this beautiful chapter as a description of Israel, the future kingdom of God, after Christ comes, as their Messiah, in judgment, as described in Rev. 19, all is clear; but what utter confusion if we apply it to the present time, or the Church of God. Does the wolf dwell with the lamb now? The calf with the lion? Is that passage fulfilled now, “They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD as the waters cover the sea?” (Ver. 9.) To apply this passage to the present dispensation is to make it contradict the plainest teaching of Christ, where He foretells the abounding of iniquity unto the very end, so that at His coming it should be as it was in the days of Noah and of Lot. How many have often ignorantly perverted this passage, as though God had said, the world should be converted by the preaching of the Gospel, until all should know Him from the least to the greatest. This blessed time will surely come; but when and how? Most clearly when the Lord comes and gathers the kingdom of Israel. Let this be seen in its distinctness, and then every prophecy to that nation respecting the millennial kingdom of Christ becomes perfectly plain. Where in the epistles to the Church, is Christ spoken of an coming to reign over it? But, when speaking of Israel, nothing could be more certain and definite.
“The Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” (Luke 1:32, 33.) Why should we not expect this word of the Lord, by His angel, to be fulfilled? I cannot see any reason why I should doubt this, or any other portion of God’s word. The subjects, then, of His Kingdom will be the house of Jacob, not the Church of God.
It may be fairly asked, “Is there any passage of Scripture that gives us an idea of the character in which Christ will appear when reigning in his kingdom?” Is not the transfiguration a picture, so to speak, of what the kingdom will be? How glorious, Jesus, Messiah, King!! “ And after six days Jesus taketh Peter, James, and John his brother, and bringeth them into an high mountain apart, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light.” (Matt. 17:1, 2.) Oh! what a change will take place, to be sure, on this earth, when the six thousand years of sin and misery shall have run their course. What a glorious object to behold — the glorified Son of man. What will it be for the millennial saints to look at that face, bright as the sun? The few that did see this foreshadowing of His glory, seem to prefigure the different classes of those who shall compose the kingdom; some who have been beheaded in the time of trouble, as James; and others like John, who shall be hid and pass through the tribulation. “And, behold, there appeared unto them Moses and Elias talking with them.” Matt. 17:3. These also seem to represent the two classes of heavenly saints who shall appear with him. Elias represents the saints translated without death, whilst Moses represents those who have fallen asleep, and shall be raised. Satan could dispute about the body of Moses before Christ was raised; but since Christ, the firstfruits, is risen, he cannot dispute about ours. No! in a moment, Christ shall claim the bodies of all that are His, at His coming. (1 Cor. 15:23, 51.) Thus the holy Mount of Transfiguration gives us a very blessed picture of the future glory and majesty of Christ. The heavenly saints, whether translated or raised from the dead, both changed and fashioned like unto His glorious body, will be seen with Christ, and like Him. Then, on earth, the spared remnant of Israel, having passed through the great tribulation, or having been slain during the tribulation, will fill up the complement of the first resurrection, and will most certainly live and reign with Christ for a thousand years. (Rev. 20:4.)
I feel it necessary to make these general remarks before turning to the Old Testament prophets, on account of the almost universal confusion that exists as to the reign of Christ. Only this day I met a man I have known as a Christian for many years, and happening to say, “what a mercy it is, in this weary journey of life, to have the hope of such a bright end — the coming of the Lord.” He replied, “Do you expect the Lord to come to this earth to reign?” “Yes, indeed,” said I, “but not to reign over us the Church of God; but, according to the scriptures, to reign over the kingdom of Israel. Very many things have to be fulfilled before Christ can come to this earth to the Jews; but I do not know of one single text which has to be fulfilled before Christ may take the Church to meet Him in the air.” Really, it was astonishing how strange all this seemed to be to this Christian, although the Scriptures speak so plainly about it.
I do not wonder that those who are ignorant of the distinction betwixt the kingdom, and the Church, should feel a shock at the thought of Christ coming to reign as a king over the Church, or saved persons, during this dispensation. The thought is so entirely below our heavenly inheritance, and glory with our exalted Lord. But if we would not be robbed of our heavenly glory with Him, why should we seek to rob the Jew of his earthly glory with Him? No. Whilst we receive, with all gladness, the teachings of the Holy Ghost to us in the Epistles, and the beginning and end of Revelation, let us also now turn and examine the words of the Holy Spirit to them, the Jews and Israel, in all their prophets. To dwell at length on these would fill many volumes: in a small paper like this we can but glance at a few, but these may afford a key to the prayerful reader to lead him to search the word with new delight.
I would turn first, then, to the precious book of inspired Jewish Psalms. The very opening seems to bring before us the kingly reign of Christ, “Yet have I set my king upon my holy hill of Zion.” (Ps. 2:6.) We know that Zion is at Jerusalem. Then there will God certainly set up the kingdom, for there will He set up His king, and that king His beloved Son, begotten from the dead. And, mark, He does not then ask for souls by the preaching of the gospel out of all nations; but He asks, and God gives Him, the heathen for inheritance, and the utmost parts of the earth for possession; and this not for conversion, but, “Thou shalt break them with a rod of iron; thou shalt dash them in pieces as a potter’s vessel.” (Ps. 2:8, 9.) Now, during this present day of grace, God is bearing with man’s utmost wickedness in longsuffering and tender mercy; but then the proud rebel must be dashed to pieces. Now, Satan reigns and iniquity triumphs; then Christ shall reign in righteousness, and sin must be put down. And does not this exactly agree with Rev. 19 and Isaiah 11? Yes, and I ask you to notice the harmony of all prophecy as to this terrible judgment on the wicked living nations when Christ comes to reign. Psalms 8 and 9 show very strikingly the joy of the kingdom in that day when the Lord shall dwell in Zion. The apostle applies Psalm 8 very distinctly to Christ in Heb. 2:6-9, and says, “But now we see not yet all things put under him; but we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honour.” Oh! what a change will take place on this earth when all things are thus brought into subjection to Christ. And that this will be the case, I do not see how we can possibly doubt. God having raised Christ from the dead, and given Him the highest glory, makes it so certain that He will fulfil every promise to Israel in Him.
Now, do not for one moment suppose that the glory of this earthly kingdom will interfere with our association with Him in heavenly glory. Even the earthly saints, in this millennial song of praise, fully acknowledge it: “O Lord, our Lord, how excellent thy name in all the earth! who hast set thy glory above the heavens.” (Ps. 8:1.) Oh, think of this, ye despised ones, who love the name of Jesus, what will it be to look down upon this earth when, in every land, that name shall be as ointment poured forth. “Oh, the depth of the riches both of the wisdom, and knowledge of God.” To think of that nation, which once set Him at nought, and cried out, “crucify him.” now hymning His praises with unspeakable joy, for ever safe in the refuge of His presence. Oh, ye desolate hills of Palestine, who can describe your future scenes of blessedness? Lord, haste the day when thy now-rejected name shall be excellent in all the earth. Then shall it be said, “The Lord is King for ever and ever: the heathen are perished out of his land.” Oh, “then shall the man of the earth no more oppress.” (Ps. 10:16, 18.) It is very touching to hear the cry of the remnant in many of the psalms, when passing through the great tribulation, but this is not our subject at present.
It may be asked, “What effect will it have on the nations when the kingdom is set up in Israel?” In Psalm 22 we have a very blessed answer to that enquiry. And it is most important to see that all blessing, whether to an individual, the Church now, the Jews, or the world hereafter, all flows from the death and resurrection of our precious Lord. If His soul had not been made an offering for sin, if God had not forsaken Him — oh, wondrous mystery of redeeming love! — there could never have been either a saved sinner or a blest nation. Dear, dying Lamb, we owe it all to thee! In this psalm, when the death and sufferings of our precious Lord has been described, and the seed of Jacob glorify Him, then, “all the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord’s: and be is the governor among the nations.” Now, since half of this psalm has been literally fulfilled on the cross, why should we doubt the other will be also fulfilled on the throne? Could anything be more clearly revealed than the future reign of Christ is in this psalm? What a contrast, in every particular, to this present time of His rejection! You might take up every statement. “The meek shall eat and be satisfied.” Now the meek are as sheep in the midst of wolves — cheated, robbed, pining in garrets or cellars; yes, and often exposed to cruel deaths. Now, all the nations groan under the cruel yoke of Satan. Then shall they turn unto the Lord; “and all the kindreds of the nations shall worship before thee.” Mark, this is not a description of the elect Church out of all nations, but of the kingdom. “For the kingdom is the Lord’s, and he is the governor among the nations.” “Who is this king of glory? The Lord of hosts, he is the king of glory.” (Ps. 24:10.)
I pass over the many psalms in which the godly Jew is seen waiting patiently for the time when the wicked oppressor shall be destroyed, and the time shall come for the meek to inherit the earth. And whilst the godly Jew can and does do this, the godly Christian of this present period could not possibly either pray for, or wait for, the destruction of his enemies. This is a period of grace — that of which I now write a period of judgment. This makes all the difference. Yea, and in many places the Spirit of Christ in the Psalms, after speaking of His shameful death and rejection, prays for this righteous destruction and judgment, as in Ps. 69. “Pour out thine indignation upon them, and let thy wrathful anger take bold of them.” (Ver. 24-28.) it will surely be a terrible thing to fall into the hands of the living God. But how quickly his thoughts turn to God’s future purpose to Israel. “For God will save Zion, and will build the cities of Judah; that they may dwell there, and have it in possession. The seed also of his servants shall inherit it; and they that love his name shall dwell therein.” (Ver. 35, 36.) To apply these words to the Church seems to me to be mere wanton perversion of Scripture. Does the Holy Ghost in the Epistle to the Churches anywhere tell us that we shall have to go to inhabit the cities of Judah? No, no! Heavenly mansions are our happy home above, whilst the restored cities of Judah shall be the happy home of the seed of Jacob.
And if we would desire to know the detail of the blessed reign of Christ on earth, we only need turn to Ps. 72. Do turn and read this inspired description of the reign of Christ. Yea, lest any should read this tract who have not the Scriptures in their hand, I will give the whole of it. “Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass; as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The Kings of Tarshish and of the isles shall bring presents: the Kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him. For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with his glory. Amen and amen. The prayers of David, the son of Jesse, are ended.” Yes; when the Lord God of Israel doeth these wondrous things, then shall the whole earth be filled with His glory. Then shall be fulfilled the angels' blessed song, “Glory to God in the highest, and on earth peace, goodwill toward men.” (Luke 2:14.) It is difficult, during this present time of darkness and rejection, to conceive what it will be when the whole earth shall be filled with His glory. Truly the change is not greater, when, after a time of burning drought, the showers water the earth. “Yea, all kings shall fall down before him: all nations shall serve him.” What abundance of peace under His happy reign!
Many of these precious psalms express the praise of millennial worship, and, no doubt, will be sung during the reign of Christ; such as 93, 94, and onwards. God will then fulfil every promise to the fathers. Yea, no doubt, when the Lord reigneth, the fathers, raised from the dead, will appear in the kingdom; as it says, “Moses and Aaron among his priests, and Samuel among them that call upon his name.” (Ps. 99:2-6.) Does not this answer to the vision of the transfiguration — Jesus the exalted One, and the risen saints glorified with Him? And to this agree those words of Jesus, “And I say unto you, that many shall come from the east, and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom (that is, the unbelieving Jews) shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.” (Matt. 8:11.) To apply this text to the Church would utterly overthrow the present gospel of the grace of God. But speaking, as the Lord does, about the kingdom, this text throws great light upon the reign. For thus we are left without doubt that the fathers of the Jews will be raised and connected with the kingdom of Christ.
What a view, then, all this gives us of the millennial reign! Christ the King in bright glory and majesty — Israel filled with joy and praise — all nations coming up to worship at Zion — abundance of peace — the fathers alive again from the dead in glorified bodies. Can we wonder, then, at these bursts of Jewish praise in the Psalms? Well may the children of Zion be joyful in their King. The song swells louder and louder until the last Psalms are one hallelujah — praise ye the Lord. Such is the joy and praise of the kingdom in millennial days.
But, it may be asked, do the prophets foretell all this as clearly, as these things are spoken of in the Psalms?
Let us now turn and hear the Prophet Isaiah. And, mark, he did not see or prophecy concerning the Church; but these are his words, “The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem,” &c. (Is. 2:1-4.) Now, when God says this is all about Zion and Jerusalem, why should men say it is about the Church? No; it plainly teaches what will take place during the days of the kingdom — the very opposite of what is taking place now. For, during the whole of this present time, this same Jerusalem is trampled under foot. And instead of all nations now flowing to Jerusalem, its inhabitants are scattered among all nations. Now the world is preparing for universal war and bloodshed: then “He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plowshares, and their spears into pruning hooks (or scythes); nation shall not lift up sword against nation, neither shall they learn war any more.” (Is. 2:4.)
Thus we see there will then be no need for war. Every question among the nations will be referred to the King of kings and Lord of lords. We have already looked at that millennial chapter, the 11th. There the reign is literally described, coming in with the judgments on the wicked one. The blessings of the reign are seen to extend even to creation, which now groans. The earth shall then be filled with the knowledge of the Lord, as the waters cover the sea. The outcast of Israel, and dispersed of Judah are then gathered from the four winds of heaven. How glorious the millennial rest of the earth! In that day the Song of the 12th chapter will be sung — “Cry out and shout, thou inhabitant of Zion; for great is the Holy One in the midst of thee.” The 60th chapter also describes the glory of Zion when the Redeemer shall come. Yes, the change from night to day is not greater than will be when the glory of the Lord shall thus shine upon his city. “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.” Read the whole of this deeply-interesting description of the millennial reign. What beauty! what glory! what praise!
But, it may be asked, if all this applies to the kingdom, is the present period entirely overlooked — I mean the time during which the Church of God is being gathered out of the world? Entirely so. The mystery of the Church was hid. (Eph. 3.) And, note how strikingly this is the case in chapter 61. There is, first, the personal ministry, of our precious Lord on earth, as He Himself proved when He took the book, and read from this very chapter: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bound, to preach the acceptable year of the Lord.” (Luke 4:18-20.) And as they looked at Him with wonder as he closed the book in the middle of a sentence, He said, “This day is this scripture fulfilled in your ears.” But what is the remainder of the sentence? “And the day of vengeance of our God.” That day of vengeance which does not take place until after, or at the close of, this period of the grace of God. Thus, in the middle of a sentence, is the gap in which the whole of this present time is entirely overlooked. And the Spirit of God, without saying one word about the Church or its period, goes on to describe the future time of comfort to Zion; and to the end of chapter 62 the millennial kingdom is again minutely described. Oh, what a change awaits the desolate Zion! and it could not more clearly speak of the reign of Christ over Israel. Then shall “they build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.” All this is deeply interesting. We know that the cities of Israel have long been a desolation, for at least eighteen centuries; and as surely, when the reign comes, they will all be rebuilt. Of course this can have no connexion either with the church, or the times of the Gentiles; as even Jerusalem itself is, and must be, trampled under foot, until the times of the Gentiles are fulfilled. As surely, then, as this time of ashes, and heaviness, and mourning has come, so surely will the time of beauty, and joy, and praise come. Yes, this very Zion shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God. Isaiah 62:3.
The moment we see that these prophecies speak of the future reign of Christ in His kingdom, and that Zion really means Zion, and Jerusalem means that very city, now so trampled under foot, then all becomes perfectly plain. I cannot say one word to make it more clear. My only object is to point the reader to those precious words of God, which so plainly set forth the future reign of Christ. We might multiply passages which describe the exceeding great joy of the millennial earth. Indeed, God would have us glad in the prospect of such intense happiness, taking the place of the present misery and wretchedness that abounds on every band, during the present usurped reign of Satan. And yet how guarded the scripture is, to show that all this blessing flows from Jerusalem as the centre, being the place of His throne. “But be ye glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people. And the voice of weeping shall no more heard in her, nor the voice of crying.” (Isaiah 65:18, 19.) And to the end of this chapter we find many additional particulars of the millennial reign. We learn the age of man will be greatly lengthened “as the days of a tree.” Yet there will be both sin and death. A person dying a hundred years old shall only be considered a child. But the sinner, though a hundred years old, shall be accursed. Now the wicked spreads himself out, as a green bay tree: then he shall be smitten with the curse of God. That is, the sinner will be immediately judged during the blessed reign of righteousness.
I have often found persons at a loss to understand who shall people the earth during the millennium, seeing that the Lord comes with such terrible judgment on the wicked. If we examine Isaiah 66, this difficulty will be found to be entirely removed. “For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many.” (Ver. 15, 16.) Though this is perfectly true, as fully described in many parts of Scripture, yet “It shall come, that I will gather all nations and tongues; and they shall come and see my glory.” (Ver. 18.) And the manner in which this shall be done is also described: “And I will set a sign among them, and I will send those that escape of them into the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.” (Ver. 19.) So that, whilst they who have heard and rejected the gospel shall be destroyed; such as have not heard, and in like manner rejected, will then hear and be saved. At the deluge, a very small remnant were saved through the judgment; but that small remnant soon repeopled the earth: so the remnant of Israel, brought through the judgments, will be the means of taking, as we see in this passage, the good news of the kingdom to the heathen, who have not heard, and consequently have not been judged like the nations who knew the will of God and did it not. One of the firstfruits of this testimony will be, the bringing of all the children of Israel to their own glorious land: “And they shall bring all your brethren for an offering unto the Lord, out of all nations, upon litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.” (Ver. 20.) To be sure, however could men apply this to the Church? Are sinners brought on mules into the Church? Does it not clearly speak of the children of Israel being, brought to their own happy land in the beginning of millennial days?
If we compare all this with Jeremiah, we shall find the same clear testimony: let one passage suffice. “Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign, and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.” (Jer. 33:5, 6.) If this does not speak of the future reign of Christ as the king of Israel, what does it speak of? Oh! will not that blessed state of things be the very opposite of the present! There can be no question that this passage refers to literal Israel, for the next few verses describe their being gathered from every land, to dwell in their own land.
Also in the prophet Ezekiel, the same promises are given to Israel respecting the time of the reign. In chapter 36 immense fertility and blessing is foretold. If the predictions of the desolations have been so wondrously fulfilled, why may we not also expect the promises of blessing to be as literally fulfilled, until “they shall say, this land that was desolate is become like the garden of Eden; and the waste, and desolate, and ruined cities, are become fenced, and are inhabited?” “I the Lord have spoken it, and I will do it.” (Ezek. 36:35.) Just think of the glory of Christ filling the heavens above, and the earth beneath like the garden of Eden. Oh! happy, happy scenes of future bliss. Yea, during the reign of the true David, the promises are most cheering. The people will delight to do his will. God says, “And I will place them and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God, and they shall be my people.” (Ezek. 37:26.)
It is perfectly astonishing what light a knowledge of God’s future purpose to Israel throws on the politics of the world. Whilst, as we shall see shortly, the prophet Daniel describes the end of the great drama of the western nations, these next two chapters, Ezek. 38, 39, show as clearly the certain doom of the vast empire of the north. And how remarkable, that, for 1900 years after this prophecy was delivered, there was no such empire embracing the nations here described. But now, we may say, every year witnesses the steady growth of Russia, covering the exact territory described. There can be no mistake who is the chief prince of Meshech and Tubal — the ancient names of Moscow and Tobolsk. No doubt, this empire will go on increasing until Persia, Ethiopia, and Lybia, with all the northern nations, peopled by Gomer, and the house of Togarmah, shall compose its united power. And when the children of Israel have been gathered again as a nation, this vast multitude will come up against the mountains of Israel. Then, chapter 39, as a parallel with Rev. 19, describes the destruction of this immense host. It is thus the Lord appears for His ancient people: “So the house of Israel shall know that I am the Lord their God from that day and forward.” (Ver. 22.)
The remaining chapters of Ezekiel are occupied with the details of the future temple and service of the Lord. The description of the magnificent entrance of Christ into the temple is truly grand. “And, behold, the glory of the God of Israel came from the way of the east, and his voice was like a noise of many waters; and the earth shined with his glory.” “And the glory of the Lord came into the house by the way of the east. So the Spirit took me up, and brought me into the inner court; and; behold, the glory of the Lord filled the house.” (43:2, 4, 5.)
Thus Ezekiel conducts us to the millennial reign and glory of Christ in His kingdom on earth, in His temple at Jerusalem.
Let us now look at the testimony of God by his prophet Daniel. We are carried back to the scene of Judah’s captivity in Babylon. God’s people are thus under the power of the Gentiles; and this prophecy describes the course of Gentile rule to the end. This rule is divided into four distinct empires. The vision of the great image, in chapter 2, is explained to mean four kingdoms or empires. We all know how literally this has been fulfilled up to a certain point. The fourth empire, which was the Roman empire, has never yet existed in the form described, by ten toes, explained to mean ten kings or kingdoms. And yet this empire has ceased to exist. At first sight this would seem as if God’s word had failed to be fulfilled. This is impossible. “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit.” (Rev. 17:8, 11.) This passage foretells exactly what has taken and will take place. The Roman empire, or last empire, was, but has ceased to exist; but it will again come into existence; in its most blasphemous, horrible character, and in its future state it will be divided into ten kingdoms. There is also another peculiarity in its last development. It is divided, yet mixed — “iron mixed with miry clay.” (Dan. 2:41.) The iron of fierce royalty mixing with the children of men, the miry principle of what is called popular government. Victor Emanuel (strange name) and the Garibaldians exactly illustrate this; and, strange to say, Garibaldi’s dream of the future embraces ten nationalities under one imperial head! Surely everything seems waiting until the Church is taken out of the way to meet the Lord; and then immediately these terrible scenes of the last days will surely come.
This much, however, is clear, the Roman empire will exist again, composed of ten kingdoms; and as England was part of it once, so it must be again. And it is further certain that, “In the days of these kings (or kingdoms) shall the God of heaven set up a kingdom that 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 for ever,” (Ver. 44.) Just as in this vision, the stone cut out of the mountains smote the foot of the image; so shall Christ, the now-rejected stone, smite the empire of the west, at His coming to set up His kingdom, exactly as described in the end of Rev. 19. Who shall be able to stand when the day of His wrath is come?
Chapter 7. Daniel’s vision of the four beasts represents the fearful character of this fourth empire. And this awful description is not that of its past history, but of its future ten-horn or ten-kingdom condition. And in this there is the most perfect agreement with Rev. 13 and 17. What immense comfort, then, it gives the believer now to learn from that book, as we have seen, that before these terrible destructions take place, we, the Church, are with the Lamb above. But mark how clear it is, that, whilst this fearful empire is trampling, and stamping, and destroying, the Son of man comes with the clouds of heaven. “And there was given him dominion and glory, and a kingdom, that all peoples, 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.” And again this terrible character is described, (verses 23, 26), and we always find, when anything is thus repeated, that it is something which men are most unwilling to believe. It is so in this case. Though nothing could be more clearly revealed, yet the wise of this world seem to have no idea of the fearful destruction close at hand. But it must come, and then, “And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (Verses 27, 28.)
Thus these prophecies in Daniel, are an exact parallel to that part of Revelation which describes the earth in reference to Jewish history in the future. The reconstruction of the Roman empire; its fearful character; its judgment at the coming of Christ; and then the millennial reign.
The reader may now read for himself all that the prophets have spoken respecting these things. The prophet Joel describes the gathering of the armies of the nations, the judgment on them, and then his reign in Jerusalem. (Joel 3:9, 21.) “So shall ye know that I am the Lord your God, dwelling in Zion, my holy mountain then shall Jerusalem be holy, and there shall no strangers pass through her any more. And it shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters,” &c.
The Spirit also says, in Amos, “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof,” &c. (Amos 9:11.) And then the exceeding blessedness and fertility of the land is described in millennial days.
Obadiah says, “But upon Mount Zion shall be deliverance, and there shall be holiness.” (Ver. 17.)
Micah represents the bright vision of Isaiah, and vividly describes the millennial reign. (Chapter 4:1-8.) “And the Lord shall reign over them in Mount Zion from henceforth even for ever.” He does not say this of the Church, He says, “The kingdom shall come to the daughter of Jerusalem.”
Zephaniah gives a fearful account of the judgments that precede, and then the brightest possible picture of the millennial reign that shall follow. The day of wrath is described in chapter 1:2. “Therefore wait ye upon me (that is the escaped remnant of Jews), saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms to pour upon them my indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language that they may call upon the name of the Lord, to serve him with one consent.” Then follows the Lord’s tender care of the poor persecuted remnant, until this moment of deliverance; then, “Sing, O daughter of Zion! shout, O Israel! be glad and rejoice with all thy heart, O daughter of Jerusalem!” And again, what exceeding precious words of comfort, “The Lord thy God in the midst of thee is mighty; he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing.” (Read chap. 3:8-20.) Oh, could words more finely describe the glory and joys of the millennial reign! Does it not make us cry, Lord, haste the day?
What will be the surprise of the Jews, who have so long rejected Him, when they shall look upon Him whom they, as a nation, have pierced. (Zech. 12:10.) Oh, what brokenness of heart and moving of love this will give, when they say, “What are these wounds in thine hands? Then He shall answer, Those with which I was wounded in the house of my friends.” (Chap. 13:6.) This will be the grand moment of discovery to Israel, that their glorious Messiah is the very Jesus who died for their sins. Oh, think of the hour of his sufferings, and then of these words of love “Those I received in the house of my friends.” These burning words of love will melt every heart. Oh, my reader, it is through this same precious Jesus that forgiveness of sins is preached to us. The same precious blood cleanseth us from all sin.
Zech. 14. This chapter demands a most careful study. In it we see the nations gathered against Jerusalem. The Lord comes and stands on the Mount of Olives. Living waters flow out of Jerusalem. “And the Lord shall be king over all the earth. In that day shall there be one Lord, and his name one.” (Ver. 9.) During the blessed reign of Christ, His authority is absolute. All nations must come up to Jerusalem to worship Him. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.” Now this cannot in any way be applied to the present time, or to the Church of God. No; even the false church or Christendom, so called, has been prevented from even imitating this. She has not been able to set up the papacy at Jerusalem. She has imitated the future kingdom in every way she could. In this she could not. It is not improbable that, when the true Church of God is taken to meet Christ, then the confederacy of apostate Judaism, and apostate Christianity, may attempt something like this at Jerusalem. But the prophecy plainly describes the real personal reign of Christ, in His kingdom at Jerusalem. The distinction in the judgments on Egypt and the nations, if they refuse to come to Jerusalem to worship the King, the Lord of hosts, is still further evidence that it refers to the future kingdom. The following verses (20, 21) foretell the prevalence of universal holiness in Jerusalem and Judah. Every form of misery has flown from sin, the one common source, for six thousand years. How great, then, will be the abundance of peace and bliss in those days of holiness yet to come.
If we now turn again to Rev. 20, we find that, during this thousand years' reign of Christ, the great tempter of man is bound and cast into the bottomless pit. The way in which Revelation opens up the closing scenes of the present age is perfectly appalling. Just mark the end of the Roman Empire in the last verses of chap. 19. “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” Foolish men may ask, How can this be? — And where is the lake of fire? For aught we know, it may be under our very feet, the whole centre of this globe. Even learned men are convinced by reason that this world is, as to its great bulk, liquid fire. It was but yesterday that we heard of an earthquake slaying 8000 persons. And cannot God, who caused the earth to open and receive Korah and his company alive into the pit, again, in one instant, open the earth to receive these sons of wickedness alive into the lake of fire? If men will reject the mercy of God, they will not escape the reality of His terrible wrath. Year after year God’s longsuffering tarries, not willing that any should perish. But the day of the Lord will come as a thief in the night. Yes, when least expected. Yes, when men are saying, Peace and safety, then this sudden destruction cometh. When God ariseth to shake terribly the earth, then who shall be able to stand? And thus, having closed this age of human pride and wickedness, Satan, being bound for a thousand years, the first resurrection being now complete, they live and reign with Christ a thousand years. “The heavens must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21.) So that, during this thousand years' reign of Christ, every promise of blessing to this earth shall be most certainly fulfilled. “Who, in his times he shall show, who is the blessed and only potentate, the King of kings and Lord of lords.” (1 Tim. 6:15.)
“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 or Christ, and shall reign with him a thousand years.” (Rev. 20:5, 6.)
It may be felt by many who read this tract how little is said about the Church during the reign of Christ. The reason is simply this, because the Church does not form any part of the earthly subjects of the kingdom, but are the heavenly associates of the king. What Eve was to Adam — what a bride is to a husband, this all who are saved during this period, and formed into one body by the Holy Ghost, yea, made the bride, of Christ: they shall thus reign with Him. Others also, doubtless, all the redeemed, both before the Church existed and after it is taken; during the judgments; even those who have during that period refused the mark of the beast; all these will plainly live and reign with Christ a thousand years. But even in heavenly glory the bride will have the most distinguished place. (Rev. 5:9.) Yes; the very angels stand round about them in ver. 11. And in Rev. 19:1-9, the glorified bride forms an object of wonder to the multitude called to the marriage-supper of the Lamb.
It is very humiliating to see that at the close of this thousand years' reign of Christ, and blessedness on earth; on Satan being lot loose for a little season, man is found as ready as ever to be led by him in rebellion against God. Surely this is enough to teach us to have no confidence in self. And now the “devil shall be cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night for ever and ever,” (Chap. 20:10.) Fearful thought! These very persons may be alive at this moment: their names may be well known in Europe. We may have seen those very bodies which shall not die, but be cast alive into the lake of fire, and there remain in torment during the long thousand years of the happy reign of Christ on earth.
But that is not all. The thousand years being ended, the judgment of the dead takes place — not the judgment of the nations on earth, as in Matt. 25. No; read the description of the judgment of the dead, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is of life: and the dead were judged out of those things which were written in the book, according to their works.” “And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev. 20:11, 12, 15.)
I ask my reader, can God lie? Has He spoken, and will He not do it? Man may deride these solemn, sure warnings; Satan may try to persuade you not to believe what God hath spoken. But, oh! if you should find these statements of God true to you! Nay, if not in Christ, you will as surely be cast into the lake of fire, and there tormented for ever: yes, as sure as ever you have rejected Christ. Do ponder this certainty; remember, it is God who speaks.
Oh, how truly blessed to be brought to Christ now, as he says, “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; (or, as it should be translated, judgment;) but is passed from death unto life.” Now, this positive assurance of Christ’s is most blessed, but very little either understood or enjoyed. The confusion as to the judgment, and reign of Christ, and the parties constituting the Church, and the kingdom, has thrown confusion on the plainest Gospel passages.
After showing in a lecture, the other evening, the impossibility of the justified believer ever standing in judgment as a sinner, a christian lady came up to me, and tremblingly asked, “But does not the word say, that we shall have to give account, in the day of judgment, for every idle word?” Yes; and I doubt not, many a person who reads this, and who has believed on God — who raised Jesus, the substitute, from the dead, and who is justified from all things — still, like this lady, will say: “and does not the word say, that we shall have to give account of every idle word in the day of judgment?” I turned to the passage the following night, and showed this lady that the word said a very different thing. These are the words of Jesus, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.” (Matt. 12:36.) This is exactly what is said in another place, “And as it is appointed unto men once to die, but after death the judgment; so (now mark the contrast) Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” (Heb. 9:27, 28.) As the Lord enabled this lady to see the immense contrast betwixt men who, having rejected mercy, must give account in the day of judgment, and those who have heard now the word of Christ, and believe on God, who sent Him, and therefore have everlasting life, and shall not come into judgment. So may my reader know the reality of that testimony that assures the believer, that Christ having borne his sins, God will remember them no more for ever. (Heb. 10.)
Indeed, my fellow-believer, how can we stand in the judgment, since we shall have lived and reigned with Christ a thousand years, before the great judgment of God is set, and before whom the rest of the dead must stand, who lived not during the thousand years. No; the question has been once, and for ever, divinely settled on the cross. If any one could possibly be judged for our sins again, it would be Christ, our surety. But this is impossible. He dieth no more. He hath been raised again for our justification. It is God who justifieth; who can condemn? No, there is neither judgment nor condemnation to them that are in Christ. All this is fully proved in Rom. 5, 6, 7, 8.
Still, many are troubled at that word: “For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad.” And, indeed, it is well, if not walking as the redeemed of the Lord, that we should be troubled; but, surely, to meet the eye of our precious Lord at His coming, yea, made like Him in a moment, in the twinkling of an eye, is a very different thing from standing in the day of judgment to be tried for our sins. As to works, no doubt, many will be greatly surprised to find that what they thought good, He will pronounce bad — wood, bay, and stubble, all to be burned up, just like Lot’s property in Sodom, he himself saved so as by fire. Just take one thing, In the path of our blessed Lord, we see Him making Himself of no reputation. How will the believer meet the Lord as to this? Have we trod in His steps? He made Himself poor. I may be a believer — my sins put away for ever — but shall my ways as a Christian be found accepted of the Lord? It is not the question of the day of judgment, but when we meet Christ shall we have His approval? Think of this, my fellow-traveller, and it will often cheek thee when tempted, and often cheer thee when despised. Constantly ask, “Is this what I should like to be doing when the Lord comes?” It may be highly esteemed among men, yea, applauded; but will it stand before the eye of Christ? Often we find the real children of God, acting the very opposite of the ways of Christ — self-seeking — worldly popularity — bitterness against one another. Surely this will not bear the light of His eye. Perhaps nothing gives more pain than this want of sympathy amongst the same children of God. Even in the apostle’s time, he could say, “For all seek their own, not the things which are Jesus Christ’s.” (Phil. 2:21.) Indeed, whatever we build in the old creation — wealth, reputation, or the like — all will be loss when we stand before the “beema” or decision of Christ. And all we build in the new creation will be gain.
Thus we have directed the enquirer to the word of God. First, as to what he hath spoken by His Son to the Jews, in the four gospels; then, to what He hath spoken by the Holy Ghost to the Church, in the epistles; and, lastly, to what He spake by the prophets in olden times respecting the judgment of the nations, during the great day of His wrath; and then the setting up of His kingdom on earth. We have taken the Scriptures just as we have found them, without using them craftily or corrupting them, to fit any human theory.
From the whole then, briefly: it appears plain, that the Lord may come at any moment to take His bride — the body — all believers joined by one Spirit during this day of grace — up to meet Him in the air. This may take place at any moment. Then the man of sin is revealed. The Roman empire reconstructed, forming ten kingdoms under one terrible head. The Jews gathered to Palestine in great wickedness, under the man of sin. Idolatry or abomination placed in their temple. Then the time of the great tribulation. The Church with the Lord during this day of wrath. Then Christ comes with flaming fire, taking vengeance on the rebellious nations. Then takes place the blessed thousand years' reign; after which, takes place the judgment of the dead. The old creation having entirely passed away, a new heaven and a new earth appear. The eternal state then exists. The order of these events is not founded on the interpretation of any one scripture, but shown from the simple teaching and harmony of all scripture.
The reader is entreated to search the scriptures. This tract is but a feeble glance, as it were, at the surface; search them closely, prayerfully, and in simple dependence on the Spirit’s teaching. Do not try to make them square with any human theory. If the word of God should cross your long cherished opinion, let go your opinion, bow to God’s word.
“Seal not the sayings of the prophecy of this book: for the time is at hand.” (Rev. 22:10.) Yes, though the Church needs no sign, for we may be caught up before I finish this sentence; yet surely the state of the world seems to say, “The time is at hand!” The time of its judgment, the great day of the wrath of Almighty God — the time when the King must reign in righteousness. But hark! Still the voice of mercy softly sounds — “And the Spirit and the Bride say come; and let him that heareth say come; and let him that is athirst come; and whosoever will, let him take the water of life freely.” (Rev. 22:17.) Oh! awakened sinner, dost thou hear? Has thine ear been opened to bear the words of Christ? Dost thou thirst? then the water of life is thine, as freely as it was that poor sinner’s at Samaria’s well. Oh! she had no merit; she was a sinner at that very moment. But, through divine grace, she found a welcome in the presence of that blessed One, who came to seek and to save the lost. To-day is the good news of God proclaimed, “Be it known unto you that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things.” But to-morrow the despisers may wonder and perish. Oh! how will those wonder who have long sat under the sound of the gospel, when the Church is taken tip, and the preacher’s voice is no more heard. Think, then, what it may cost you to despise one more day.
To God’s own children how applicable the words of Peter, “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.” (2 Peter 3.) Iniquity abounds: the love of many waxeth cold. Some are mocking and saying, Where is the promise of His coming? Perilous times are come. What selfishness! What worldliness! Yet God is working, and quickly gathering in His own. Some are awaking to the deep solemnity of the moment we have arrived at. Events so vast and so near. The very world arming and preparing for its own desolating destructions.
Are you, my reader, pardoned, justified, and ready to meet the Lord in the air? Can you say, I am waiting for the Lord from heaven? Is there anything you are allowing of which you would be ashamed if He comes to take you this day? Is the real cry of your heart, “Come, Lord Jesus?” Is your heart set on attaining some object? What will it profit if Jesus comes to call you up this day?
Blessed Lord, come; this groaning earth cries for thy peaceful reign. We, too, who are thine, we groan. Oh! come quickly. We long to see thy face; to be “for ever with the Lord.” C. S.