Chapter VII.

Chapter VII.The Lord's Course in the Moral Government of the World.

The Lord's Course in the Moral Government of the World.

We will now enquire, What part the Lord has ever taken in the moral government of the world. In the last chapter I shewed that man has a moral agency; acting under the Lord, and is, consequently, responsible to him for his acts, as a moral agent. But does he leave him alone and unassisted to carry out his designs? No. Looking upon man as his son, he has from time to time offered his services and instructions, as a father. He has given revelations, instructing and warning his people. He has given promises to the obedient, and threatened the disobedient. He has instructed kings, rulers, and prophets. He has also protected the righteous, and punished, by judgments, the wicked. He has promised to Abraham and others lands and possessions. He has held out promises of eternal life to the faithful; but has never coerced or forced the human mind. He destroyed the inhabitants of the old world because they had corrupted themselves. He did not govern their minds; they might forget God, "and every thought of their hearts be only evil, and that continually;" but the earth was the Lord's, and he was the Father of our spirits; and although man had an agency to propagate his species, it was given him by God; and if he was so blind as to corrupt himself, and entail misery upon millions of unborn beings, the God of the universe, "the Father of Spirits," had a right to prevent him. And if he was prostituting the use of those faculties given him by God, to the service of Satan, and abusing the liberty which his Creator had so liberally given, although the Lord could not control the free action of his will, he could destroy his body, and thus prevent him from cursing posterity. Hence, if a man transgresses the laws of the land, he is considered a bad member of society, and is punished accordingly; sometimes imprisoned; sometimes banished; and sometimes put to death. Legislators assign as a reason for these things, that such persons are injurious to society; that if crime was not punished, the virtuous and good would be abused; the wicked would triumph; character, life, and property would be insecure; and anarchy, confusion, and desolation would inevitably ensue.

I would here ask, If man acts upon this principle, has not God a right to do so with the affairs of his government? Or should we arrogate to ourselves privileges that we will not allow the Lord to possess? Upon this principle the Devil and his angels were cast out of heaven. The devil having his agency, as well as man, came here, and sought to destroy the works of God; and succeeded so far as to obtain an influence over man's spirit, and bring his body into subjection to his agency; and if man was so ungrateful and corrupt as to yield to his influence, and obey his agency, God had as much right to punish him as he had the Devil; and as he cast the Devil and his angels out of heaven, he also cut man off from the earth, and thus punished the "spirits that were disobedient in the days of Noah." Satan, in heaven, had no power over those spirits; but when they came to earth, he gained an ascendency over them, and not having a body himself, made use of their bodies to corrupt the world, and thus thwart the designs of Jehovah; they must therefore bear the consequences of their disobedience. And if I am asked by a sceptic why God destroyed so many human beings, I answer, this was God's government, they had transgressed his laws, were traitors to him, and he had a right to punish them, as I before stated, to prevent them from bringing ruin upon others, and perpetuating this misery of the human family, in time, and in eternity.

The Lord has given laws, and although he has not forced man to keep them, nor coerced his will, yet he has punished him for disobedience, as a father would a son. A father of a child can teach that child correct principles; but unless he controls or confines the body, he cannot force that child to observe them; he can punish him for disobedience, however, and thus exert a moral or physical influence over him. Our Father does the same. He punished the inhabitants of Sodom and Gomorrah, Babylon, Ninevah, Jerusalem, and many other cities, and will punish the world on the same principle.

Again: he has offered rewards, and given them to the faithful, such as Noah, Abraham, Isaac, and Jacob; he protected the Children of Israel, and blessed them with temporal and national prosperity, when they served him, and punished their enemies; and he would have extended his blessings to the world, if they would have been obedient to him. The Lord has used these influences; but never coerced the will. Hence Jesus said to the Jews, "How oftenwould Ihave gathered you together as a hen gathereth her chickens under her wings, andye wouldnot." God would have benefitted them, but they would not be benefited. Again, the Prophet says, "BecauseI have called, and yerefused, I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh." Prov. i. 24-26. These things clearly prove that man is a free, moral agent, and that God never has controlled the human mind, and that, consequently, if man is found in a state of wretchedness, degradation, and ruin, he has himself to blame for it, and not the Lord. The Lord would have given him his counsel if he had sought it; for hedidinstruct men of God formerly, and gave them laws, and ordinances; and he told his people that if they called upon him "in the day of trouble, he would hear them;" and James says, "If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." i. 5. When the Children of Israel served God and obeyed him, they acknowledged his authority, and said, "The Lord is our judge; the Lord is our lawgiver; the Lord is our king; he will save us." Isaiah xxxiii. 22. If the Children of Israel had been obedient, and this principle had extended over the earth, we should have had the Kingdom of God established on the earth, and universal peace and happiness would have prevailed. But man's corruption and degeneracy have destroyed the world, and nothing but the wisdom, power, and blessings of God can restore it.

Chapter VIII.Whose Right Is It to Govern the World? Who Has Governed It?

Whose Right Is It to Govern the World? Who Has Governed It?

Having traced out in the preceding chapters the nature of man, his destiny and parentage, spiritual and temporal; what his object is in being here; what his relation to this earth is; his moral agency; and shown that God has never controlled his actions; we will next enquire a little about the earth; whose right it is to govern it; and who has governed it.

It will not be necessary to say a great deal here about the earth, and its organization, for we have touched on this subject before, and it is one about which there should be no dispute among believers in the Bible. I will briefly state, that Paul says, "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him." Colos. i. 16. This being the case, without further investigation, we will examine whose right it is to govern it. If the world be the Lord's, he certainly has a right to govern it; for we have already stated that man has no authority, except that which is delegated to him. He possesses a moral power to govern his actions, subject at all times to the law of God; but never is authorized to act independent of God; much less is he authorised to rule on the earth without the call and direction of the Lord; therefore, any rule or dominion over the earth, which is not given by the Lord, is surreptitiously obtained, and never will be sanctioned by him. I am aware that kings and queens are anointed and set apart by their different ministers, according to the different forms and creeds of the several countries over which they reign. There are two things necessary, however, to make their authority legal, and to authorize them to act as God's representatives on the earth. The first is, that they should be called of God; and the second, that the persons by whom they are anointed are duly authorised to anoint them. First, then, it may be necessary to observe, that, if kings and queens are of God's selection, and are his representatives, they must themselves be appointed by him; for if not so, how can they be considered his representatives? The prophet Hosea complains, that "they have set up kings, but not by me; they have made princes, and I knew it not." viii. 4. If they are sent by him, they must understand their office and calling, and the designs of the Lord concerning the people whom they govern, the same as a governor of a province, or a minister plenipotentiary, receives his credentials from the prince or court whom he serves. If, then, we examine the position of kings, and their relationship to their divine Sovereign, we shall find that there are only two ways for this calling to be legal. It must have been given, either by God, through revelation to the ancestors of the reigning kings, and handed down in an unbroken descent to the present time; or, otherwise, given by direct revelation, and they set apart by a prophet of the Lord God. But no nation, kingdom, or king in existence will acknowledge either of these ways. All the kingdoms that are now in existence were founded by the sword, without any respect to God. In relation to their anointing, the question would naturally arise, Who authorised the ministers to anoint those kings and queens? For if the persons officiating have not the authority thus to anoint, and set them apart, to execute God's law and reign over the nations, their anointing will avail them little: it will be merely the anointing of man without the direction and sanction of God.

Authority to anoint kings and queens, in order that they may be the anointed of the Lord, must be given in one of three ways. It must first, have been given by revelation to the primitive Christian Church, authorising them to administer in this ordinance, and empowering their successors to do it; secondly, by direct revelation; or, otherwise, it must have been transmitted from the ancient Jews, through a lineal descent. In regard to the first, we find no such record in the New Testament; neither Jesus, nor his Apostles, nor any of the seventies, nor elders, ever administered in this ordinance, or spoke of it as being associated with the powers of their ministry. Consequently, no power can come from there.[A]

[Footnote A: I am aware that the Roman Catholic ministry will tell us, that they have traditionary authority to anoint kings, and to perform many ordinances that are not contained in the Scriptures. Without, however, arguing the point of their authority here, I would briefly remark, that in order for the administration to be legal, it is necessary that the kings themselves be called of God; that this call is requisite, as well as the anointing; and that, if they possessed all the power they claim, they have no more right to anoint a man to be king, who is not called by God, in one of the two mentioned ways, than any officer of state would be authorised to confer an office of trust or honor on any individual, the gift of which was vested in the king alone, if the king had never appointed the individual. All intelligent persons must see that either appointment is illegal, and consequently null and void. The following from a French History, is interesting, and needs no comment: it shows clearly the design of its usage first in France:—

"La cérémonie du sacre était-elle connue en France avant l'inauguration de Pepin?

"R. Non; elle n'avait jamais été employée: mais Pepin se servit de cette cérémonie empruntée des Juifs, inconnue jusqu' alors, pour imprimer à la royaute un caractére plus auguste; cette coutume s'est perpetuée depuis pour tous les Rois de France. II commença à régner, 752, A.D.

Nouvelle Histoire de France, par Louis Ardent, p. 47. Paris: chez Corbet, Libraire Quai des Augustins.]

In regard to the second position, all Christendom deny present revelation; and thus from their own confession they have not obtained their authority from that source; and in regard to the third, if there was authority associated with the Jews to ordain kings, the Christians certainly could not claim a Jewish rite; for the Jewish nation and authority were all destroyed: "they were broken off because of unbelief." Rom. xi. 17, 19, 20. The Christians obtained all their authority to officiate from Jesus Christ, and not from the Jews. Whichever way you look at it, there is no foundation for any such authority, and consequently the anointing is all a farce, for it does not originate with God.

But here let us enquire a little further, Does God set up Christian kings to fight against Christian kings? and Christian subjects to destroy Christian subjects? I know they call upon God; but what to do? In their wars they ask him to destroy one another. This patchwork dominion, and mongrel Christianity, although they may be quite feasible in the dark, yet they present a curious spectacle when brought into the light of Truth.

It may be asked, Has not the Lord given authority to kings to reign? Yes; he has, to two kinds: to one, to accomplish certain purposes that he had in view relative to the nations; to the other, to rule over his people—these were legally called and anointed by him. Of the first kind, was Nebuchadnezzar; he had a kingdom and dominion given to him, so say the Scriptures, but certainly not to govern God's people, for he made, and caused to be worshipped, a large golden Image; and put Shadrach, Meschach, and Abednego into a furnace for not doing so. What, then, was his calling? First, it was to govern a wicked and idolatrous people; and secondly, to fulfil the will of God, in the punishment of his people. As the people over whom he ruled had given themselves up to idolatry, they had an idolatrous king given to them for their ruler, for the Lord, never having given up his right to govern the world, gives the people kings according to their deserts; and although he may not give themlegal authority as His representatives, yet by his overruling Providence, he places wicked men in a position that they may have power over a wicked nation, both to trouble that nation and themselves. Such was the case with Pharaoh, king of Egypt; and also with Salmanaser, king of Assyria, when he defied the God of Israel. Such was the case with some of the kings of Israel, in the rebellions of that people; and with Belshazzar, king of Babylon, who was eating and drinking with his wives and concubines in the palace at Babylon, when the handwriting was seen on the walls, "God hath numbered thy kingdom, and finished it. Thou art weighed in the balances and art found wanting." Dan. v. 26, 27. Babylon was destroyed; and so fully have the purposes of God been accomplished in relation to that magnificent city, that the place where it then stood is now a desert. And such also will be the case with the nations and kings of the earth, in the last day, as spoken of by Zechariah. "Behold, the day of the Lord cometh . . . . . For I will gather all nations against Jerusalem to battle . . . . . then shall the Lord go forth and fight against those nations, as when he fought in the day of battle." xiv. 1-3: also read the 39th chapter of Ezekiel. Here, then, is a slaughter the most terrible that could be conceived: the armies actually cover the land, and so dreadful is the slaughter, that they cannot bury the dead, so that their stench shall stop the noses of the passers by. The fowls of the air are commanded also to assemble, that they may eat the flesh of kings, captains, and mighty men; and yet those kings, princes, and rulers will, by the providence of God, be given to the people as a chastisement, that the Lord may punish both kings and people on account of their iniquities. Daniel clearly exemplifies this subject in the following words, in speaking of the judgements that should come upon Nebuchadnezzar. He states, that these judgements were "to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." iv. 17. Another duty that wicked kings have to perform on the earth is, that of being used by the Almighty as a scourge or rod to punish nations that are corrupt. Hence when Israel had sinned against God, and the Lord determined to chastise them, he told them, through his prophets, that he would punish them by Nebuchadnezzar, King of Babylon. Accordingly, Nebuchadnezzar came against Jerusalem, and took the Children of Israel captive to Babylon, with the vessels of silver and gold belonging to the Temple. And God afterwards punished Babylon for its transgressions; Cyrus, king of Persia was raised up by the Lord to chastise it.

But did either of these kings govern God's people? or were they ordained by the Lord? No, only as his sword to execute his judgements on the nations. Such, also, were Alexander, Cæsar, and others; and hence Paul tells the Christians in his day to submit themselves to kings and rulers. And why? These men were ordained for a certain purpose, and it was not for the Christians to set in order the affairs of God's kingdom, nor to regulate the world. The Lord would do that in his own time and way; it was for them to wait for the time "of the restitution of all things."

Another order of kings were those that were anointed to reign over God's people, the children of Israel. Such was Saul, who was anointed by Samuel; such also were David and Solomon, and many of the kings of Israel. Those kings that were anointed and acknowledged of the Lord were not only kings but priests. Hence, Saul, when he had sinned against God, and the Spirit of the Lord was withdrawn, "enquired of the Lord, and the Lord answered him not, neither by dreams, nor by Urim, nor by prophets." 1 Sam. xxviii. 6. David also acted as a priest, and could obtain knowledge or revelation from God also, for when Saul was rejected, and sought David's life, David called for the ephod, used by the priests: see Exodus xxviii. "And David said to Abiathar the priest, bring hither the ephod. Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard, O Lord God of Israel? I beseech thee tell thy servant. And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men up into the hand of Saul? And the Lord said, They will deliver thee up." 1 Sam. xxiii. 9-12. Here we find David actually enquiring of God for direction, and obtaining information. The Lord had forsaken Saul, and would not answer him; but he would and did answer David: see also the xxiii. 2; and xxx. 8; and 2 Sam. ii. 1; v. 19-25; xxi. 1; 1 Chron. xiv. 10-14. From the whole of the above we learn, that David took no step without enquiring of the Lord. Solomon also, acted as a priest as well as a king; and it is said of him, that Solomon loved the Lord, walking in the statutes of David his father. And the Lord gave him wisdom, and instructed him in the affairs of his kingdom. When he prayed unto the Lord, and asked of him wisdom, God granted him the desire of his heart, and gave him with wisdom, riches and honor. "And Judah and Israel dwelt in safety, every man under his vine and fig tree, from Dan to Beersheba, all the days of Solomon;" and when he had finished the temple, he offered his sacrifices, and acknowledged the God of Israel; and he prayed for the nation over which he ruled, not by proxy, but himself. "And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands towards heaven;" and then he uttered a prayer for himself, his people, and nation: see 1 Kings viii. 22. And we read that afterwards the Lord appeared to him, and said unto him, "I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgements: then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: and at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the Lord done thus unto this land, and to this house? And they shall answer, Because they forsook the Lord their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the Lord brought upon them all this evil." 1 Kings ix. 3-9.

Thus, then, these men, delegated and appointed of God, acted as his representatives on the earth. They received their kingdoms from him. They were anointed by prophets of God, who received the word of the Lord concerning them, as in the case of Saul and David; and if they departed from God, he chastised, or removed them, as in the case of Saul and David, and of which the history of the Kings of Israel is a striking example, and faithful commentary. Those that were faithful among them sought to know the mind of God, and to carry out his designs. The greatest, most powerful, and prosperous rule that ever existed among them, as a nation, was that of Solomon, who asked, and obtained wisdom from God; and that wisdom as a necessary consequence brought honour, happiness, security, riches, magnificence, and power. Thus those kings that were righteous, who received their kingdoms from the Lord, went to war, or proclaimed peace by his directions; they were his representatives on the earth, and governed his people as the Lord's anointed. Yet even the monarchy of the House of Israel was not in strict accordance with the will of God; but originated in the rebellion and pride of the children of Israel, who, wishing to be like the nations around them, being dissatisfied with their judges, desired of the Lord a king. The following are their words, and the Lord's answer: "Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, this will be the manner of the king that shall reign over you: he will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep; and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city." 1 Sam. viii. 4-22.

We find that this thing was displeasing to the Lord; they resisted the counsel of God; but as they were the Lord's people, he listened to their requests, and gave according to their desires; he felt bound to fulfil his engagements, and, if they would not walk fully by the rule that he required, to give a government of their own asking, which, if not so good as the one he proposed, was nevertheless sanctioned by him; and that order once established, those kings set apart, and anointed by him, had a perfect right to look to him for his guidance, which they did, and inasmuch as they performed his will, as his representatives, were blessed of him. For kings could not be blamed for the order that existed, they did not originate the government; it was the people, all they could do was to rule according to the direction of the Lord. But this was not a perfect government. The Lord had his eye on something yet more glorious, something in which the salvation, and happiness of the world were concerned; a rule of righteousness, when, not only one nation, but the kingdoms and dominions of the whole earth, should be given to the Son of God; and when all nations, kindreds, people, and tongues should serve and obey him; and as the earth belonged to him, and the people also, that he should govern them. Such will be the case as we shall hereafter show, and a system be introduced that will not only benefit one nation, but that will govern all nations, bless the whole of the human family, and exalt and happify the world. All these things that have existed, are merely temporary arrangements, adapted to the weakness, ignorance, and wickedness of the human family, in the times of darkness, and power of Satan. If the above is the case, in regard to the best of these governments, even that of the House of Israel, what is the situation of those who are governing, without even any pretensions to have received their government and authority from God! It may be asked, What is to be done in this state of things? how are they to be regulated? This is worthy of our attention, but as we shall devote some time to this hereafter, we will content ourselves with saying, this is God's work, and not man's. He has these things in his hands, and he must arrange them; confusion, revolt, rebellion, is not the way to bring these things about; for if the world is already evil, this will only make it worse. Besides, the kings and rulers of the present day are no more responsible than others; they did not make the nations as they are, they found them so; neither are they appointed to govern the world, nor do any of them profess it. According to their most extended calculation, their power would be confined to their own nations. Some of the kings and queens of the earth seem to be actuated by a desire to promote the happiness of the nations with which they are associated, and over which they rule. The Queen of England is almost universally beloved by her subjects, and that deservedly; she has been mild and pacific in her course, and her rule and dominion have been as near right as it is possible for a government to be under existing circumstances. If there are evils, she did not originate them, she found them so. She has kept her covenant that she made with the nation, and sought the welfare of her subjects, and they owe her fealty, and ought to render to her obedience. And as she, nor no monarch, is set to build up the kingdom of God, or establish universal rule, as a monarchy without authority from God, it is perhaps as good a form as could exist. The Emperor of Russia, with all his faults of government, nevertheless possesses many good traits; at any rate he seems to reverence the Lord. Some time ago, when the cholera broke out in St. Petersburgh, the inhabitants supposed that their wells had been poisoned; a large number of people assembled for the purpose, as they thought, of finding out, and punishing the aggressors. The excitement was very great. The Emperor, hearing of the tumult, rushed into their midst and said, "My children, you are mistaken in supposing that the wells have been poisoned, and this is the cause of our affliction, this is a judgement that has come from God, let us fall down before him, and ask him to remove his scourge from our midst;" whereupon he fell upon his knees in the midst of the people, and prayed to the Lord to remove the plague from among them. He has a strong impression that God has a work for him to do on the earth; and in this he may be right. Although he is not delegated to establish the kingdom of God, he may nevertheless be appointed as Caesar, Nebuchadnezzar, and others, as a scourge to the nations, and so fulfil his destiny, for as we are on the eve of great events, and a fearful doom awaits the nations, some powerful means must be made use of, in this as well as in other ages, to bring these things about.

Some may remark on the foregoing, Does not Paul say, that "the powers that be, are ordained of God?" Yes, and so say I; but all powers that are ordained of God, do not rule for his glory, nor are they all associated with his government and kingdom. Nebuchadnezzar and Belshazzar were ordained of God, but they were both idolaters. Cyrus was ordained of God; but he was an heathen. God regulates his own affairs; and while the world is in a state of idolatry, apostacy, and rebellion, he, by his providence, overrules the affairs of the nation, as Daniel says, "to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." Dan. iv. 17. But others will say that Paul tells us "to be subject to the powers that be." So say I. God will establish his own government: the cavillings, rebellions, and contentions of men will not do it; and it is proper for well disposed persons to wait the Lord's time, to be peaceable and quiet, and to pray for kings, governors, and authorities. This was what Jeremiah taught the children of Israel to do, "And seek the peace of the city wherein I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof shall you have peace." xxix. 7. It is very evident, from what has been shown, that there is no proper government nor rule upon the face of the earth; that there are no kings who are anointed, or legally appointed of God; and that, however much disposed any of them may feel to benefit the world, it is out of their power, it exceeds the limits of their jurisdiction, it requires a power, spirit, and intelligence, which they do not possess. We see, moreover, that tumults, commotions, rebellions, and resistance are not the way to do it. It requires more wisdom than that which emperors, kings, princes, or the wisest of men possess, to bring out of the wild chaos, the misery, and desolation that have overspread the world, that beautiful order, peace, and happiness portrayed by the prophets as the reign of the kingdom of God.

Chapter IX.Will Man Always Be Permitted to Usurp Authority Over Men, and Over the Works of God? Will the World Remain for ever Under a Curse, and God's Designs Be Frustrated?

Will Man Always Be Permitted to Usurp Authority Over Men, and Over the Works of God? Will the World Remain for ever Under a Curse, and God's Designs Be Frustrated?

The above are grave questions, and will necessarily require examination, for they concern the earth and its inhabitants. Their true solution will affect man in time and in eternity. The world cannot remain as it is, for the following reasons:—

First. It would be unreasonable.

Secondly. It would be unjust.

Thirdly. It would be unscriptural.

Fourthly. It would frustrate the designs of God, in regard to the spirits of the righteous; the dead; the progression of the world, and its final exaltation; and also the exaltation of man.

First.—It would be unreasonable for man to continue his usurped authority. If God is interested in the welfare of his creatures, he certainly never would permit, without some just cause, the destruction of his works, and the misery of his creatures; and we have fully demonstrated, that the world is full of abominations, and evils, and that those evils can only be removed by the interposition of the Lord; that the assumed authority of men, and the Devil, can only be checked by a superior power. God holds that power in his hands; he holds the life of the human family in his hands; and the world, notwithstanding its rebellion and iniquity, has to be sustained by him from day to day. Let him but withdraw his governing and controlling power from the earth, and it would wander wildly through space, unblest by the genial influences of the sun, or clash against some other system, involving all creation in ruin: let some slight variation take place in its diurnal motion, and the sea would leave its proper bounds, overflow the earth, and millions of the human family would perish. Let even some slight variation take place in the atmosphere, and the Lord withdraw the sanitory influences that preserve the earth in its present healthy state, and the murky atmosphere would contain contagion, and disease; the pestiferous air would spread desolation, and death; plague and pestilence would fill the earth; and millions of foetid loathsome beings would be living, and dying examples, of man's impotency and weakness. Even a small insect sent to destroy the grain, accompanied with the blight of the potatoes, such as has already been witnessed, would produce incalculable evil; let these things become more universal, and the death of the human family must ensue. Even so slight a thing as too much, or too little rain would produce uncalculated misery.

When we contemplate man as he is, a poor worm dependent upon God for his daily bread, and upon how many slight contingencies the brittle thread of life is continued, and that the least variation in the economy of God might, in numberless ways, involve the human family in ruin, and then notice his arrogance, pride, conceit, and rebellion; it seems to us mysterious that the mercy of God should be so long extended to him; and we can only account for it upon this principle, that God is too great, wise, powerful, and magnanimous to be moved to anger by the impotent ravings, the empty pride, the little meanness, the swelling pusillanimity, and the utter helplessness, of the erratic, puerile, insignificant creature, man. He lets him wallow in his corruptions, gloat in his misery, and permits him to become a prey to Satan, for a season, that he may feel the greatness of his fall, the extent of his degeneracy, and the utter ruin that his own course, instigated by the powers of the adversary, has brought upon him; that he may afterwards learn to appreciate the mercies of God, see and understand the delusion, and be enabled eternally to appreciate the mercies and government of God, after having first atoned for his own acts and transgressions. For like a wayward and disobedient child, he will be glad to return to his father's house and friendship; and when the vision of his mind shall be opened, which, if not done in this world, will be in the world to come, he will be thoroughly disgusted with himself and his acts, and will be glad on any conditions to find an asylum with his Father.

This state of things, then, is merely permitted for a season, to develop the designs and influences of Satan, and their effects; to develop the weakness of man, and his incompetency to rule and govern himself without God; to manifest the mercy of God, in bearing with man, in the midst of his rebellion; to show man his ingratitude, and the depth of his depravity, in order that he may appreciate more fully the mercy and long-suffering of God, and the purity and holiness that reign in the eternal world. Man has tasted the misery of sin and rebellion, and drunk of the cup of sorrow, in order that he may appreciate more fully the joy and happiness that spring from obedience to God, and his laws. But to think for a moment that man here will always be permitted to subvert the designs of God, and the world be for ever under the dominion of Satan, is the height of folly, and only develops more fully the pride, littleness, and emptiness of man. For notwithstanding man is a weak creature, in comparison to God, yet he has within him the germs of greatness and immortality. God is his Father, and though now wandering in darkness, sunk, degraded, and fallen, he is destined, in the purposes of God, to be great, dignified, and exalted; to occupy a glorious position in the eternal world, and to fulfil the object of his creation. Will this design be frustrated by the powers of darkness, or the influence of wicked and ungodly men? Verily, no. To suppose such a thing, manifests the greatest absurdity, which can only be equalled by the weakness and ignorance from whence it springs. What! God, the author of the universe, and of all created good, suffer his plans to be frustrated by the powers of the Devil? Shall this beautiful world, and all its inhabitants, become a prey to Satan and his influences, and those celestial, pure, principles that exist in the eternal world, be for ever banished? Shall the earth still be defiled under the inhabitants thereof, when God is our Father? Shall iniquity, corruption, and depravity always spread their contaminating influences, and this earth, that ought to have been a paradise, be a desolate miserable wreck? Shall tyranny, oppression, and iniquity for ever rule? Shall the neck of the righteous always be under the feet of the ungodly? No, says every principle of reason, for the Almighty God is its maker. No, echoes the voice of all the prophets, there shall be a restitution of all things. No, say the Scriptures of all truth, "The earth shall become as the Garden of Eden," the wicked shall be rooted out of it; the time shall come when the Saints shall possess the kingdom, and the earth shall become as the garden of the Lord. No, responds the voice of all the dead Saints, we died in the hope of better things, etc. No! say our later revelations—

"The Lord hath brought again Zion;

"The Lord hath redeemed his people, Israel,

"According to the election of grace,

"Which was brought to pass by the faith

"And covenants of their Fathers.

"The Lord hath redeemed his people,

"And Satan is bound, and time is no longer:

"The Lord hath gathered all things in one;

"The Lord hath brought down Zion from above;

"The Lord hath brought up Zion from beneath;

"The Earth hath travailed and brought forth her strength;

"And truth is established in her bowels:

"And the heavens have smiled upon her;

"And she is clothed with the glory of her God;

"For he stands in the midst of his people,

"Glory, and honor, and power, and might,

"Be ascribed to our God, for he is full of mercy,

"Justice, grace, and truth, and peace,

"For ever, and ever. Amen."[A]

[Footnote A: Doctrine and Covenants, Section 84: 99-102.]

It is therefore contrary to every principle of reason and intelligence to suppose such a thing.

Secondly.—It would be unjust: and "shall not the Judge of all the earth do right?" But what right would there be in thus permitting Satan to usurp the dominion for ever? It would be giving in the first place to Satan that which belongs to God. This earth is not Satan's inheritance; it is the Lord Jesus Christ's, he is the rightful owner and proprietor. If Satan be indeed the God of this world, and rules in the hearts of the children of disobedience, he is only an usurper. It is not his rightful dominion, for all things were created by Christ, and for Christ, whether they be principalities, or powers, or thrones, or dominions, all these were created by him, and for him, and he only has a right to rule; but Satan has subverted the ways of God, deceived the human family, introduced misery, and confusion, and blighted this beautiful creation with his contaminating curse. As an usurper, it would be unjust to permit him to rule; it would be unjust to the government of God, for, if God has a right to rule, no other power can have that right, unless it is delegated, and if delegated, still the right is vested in the power that delegates.

It is therefore derogatory to God, for the world to be yielding obedience to another power. For while God, not the Devil, provides for, feeds, sustains, and beautifies the Universe, and nourishes the millions of people who inhabit the earth, with his beneficent hand and fatherly care;—for him to be neglected and despised, or forgotten, is the height of injustice, and the very climax of perverse ingratitude. But again, it would be unjust to the good and virtuous; this earth is properly the dwelling place, and rightful inheritance of the Saints. Inasmuch as it belongs to Jesus Christ, it also belongs to his servants and followers, for we are told, "The earth is the Lord's and the fulness thereof," and that, when things are in their proper place, "the Saints of the Most High shall take the kingdom, and possess the kingdom, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High." Dan. vii. 18 and 27. It is therefore their righful inheritance, and the usurpation before referred to, while it is unjust to God, is also as unjust to his Saints. Who can contemplate the position of the world, as it has existed, without being struck with this fact, Where has God ever had a people but they have been persecuted? The testimony of God has always been rejected, and his people trodden under foot. Paul tells us that they "were tempted, tried, sawn asunder, that they wandered about in sheep skins, and goat skins, being destitute, afflicted, and tormented." Heb. xi. 37. And to such an extent had this prevailed among the ancient Jews, that Stephen gravely asks the question, "Which of the prophets have not your fathers persecuted? and they have slain them, which shewed before, of the coming of the Just One, of whom ye have been now the betrayers and murderers." Acts vii. 52. What did they do with Jesus! and what with his followers! We may here ask, Is it right, is it proper, is it just, for this state of things to continue? It is true that the saints have had a hope of joys to come, and this state of trial has been permitted for their ultimate good; but although this is the case, it does not make the thing the more just. "It must needs be," says Jesus, "that offences come, but woe to that man by whom the offence cometh. It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea," than that he should offend one of those little ones. Matt, xviii. "They that touch you, touch the apple of mine eye." He has cried all along, "Touch not mine anointed, and do my prophets no harm." The saints have suffered and endured, but they have done it in the hopes of a better resurrection; and as they have always looked upon this earth as their inheritance, to deprive them of this, would be to falsify the promises of God unto them, disappoint all their hopes, render inutile their sufferings and fidelity on the earth; and be to them an act, not only of temporary, but also of eternal injustice. For men of God in former days were just as much actuated by the prospect of a reward as a merchant, a warrior, a statesman, or any other person in search of wealth, honor, or fame. The only difference is, the one sought it in this life, the other in the life to come; the one looked for his reward here, the other expected it hereafter; the one had no hope concerning the future, the other had; the one was blinded by the God of this world, and knew not his position, or possessed not a nobility of soul sufficient to make him brook the world, and the scorn of men, in search of a better inheritance; the other understood by revelation his relationship to God, the position of the world, and his high calling, and glorious hope; he sought the nearest way to eternal life, scorned to be captivated by the world's tinsel show, despised the short-lived pleasures offered by the god of this world, and possessed magnanimity of soul sufficient to lead him to acknowledge the God of the Universe, and to brook the scorn of empty fools, and ephemeral philosophers. If persecution's deadly shafts, and superstition's craven hate, were levelled against him, he dared to brook death in all its horrid forms, and live and die an honourable man, a true philosopher, a servant of God, and endure as seeing him who is invisible, in the hopes of a better resurrection. Deprive him of this hope, and you rob the just of his reward, dishonour God, and perpetuate misery and corruption in the world.

Thirdly.—As it would be unjust, so also it would be unscriptural. The Scriptures are full and clear on this subject; they represent Christ as being the rightful heir, and inheritor of this world; they represent him as having come once to atone for the sins of the world; but that he will afterwards come as its ruler, judge, and king; they represent him as the "Lord of the vineyard, the rightful heir" to the earth, and as having hitherto been dispossessed; but they again represent him as coming to claim his rights, to dispossess the usurpers; to take the authority, to rule, and reign, and to possess his own dominions. They represent the earth as labouring under a curse; but speak also of its deliverance therefrom; of its being blighted because of the transgression of man; but that it shall again yield its increase and become as the Garden of Eden. They represent the whole creation as groaning and travailing in pain, but that the creature also shall be delivered. That the Spirit of the Lord shall rest upon all flesh; that the wolf shall lie down with the lamb, the lion eat straw with the ox, and finally, every creature that is in the heavens, on the earth, or under the earth, shall be heard to say, glory and honor, and power, etc. That the law shall go forth from Zion, and the word of the Lord from Jerusalem. That Jerusalem shall become the throne of the Lord, and that the dead saints shall live, and reign with Christ, no longer deprived of their rightful inheritance; but as Jesus said when here, "Blessed are the meek, for they shall inherit the earth."

If, then, the Scriptures are not idle phantoms, if their visions, and prophecies were not mere phantasies, and written to deceive, we have as much right to look for these things as we have to believe in any event that has taken place; but lest any of my readers should be ignorant of the Scriptures relative to these subjects, I will give a few passages which are in themselves as clear and pointed, as any other portion of the word of God.

Concerning Christ being the rightful heir, it is written, "All things were created by him, and for him, and without him was not anything made that is made." He is the "Mighty God, the everlasting Father," &c. "For of him, and from him, and to him are all things." "Thou sayest that I am a king, for this end was I born, etc." "Then the Lord shall be king over all the earth."

The Jews made a great mistake concerning the coming of Christ before; the Gentiles have made as great a mistake in regard to his second coming. The Jews expected him to come as a temporal deliverer alone, and overlooked his sufferings, trials, persecution, and death; the Gentiles having believed in his sufferings, have lost sight of his second coming; the promises of God made to the fathers; the redemption of the earth, and the kingdom of God. Both are wrong; both believed in part; neither in the whole. The Jews, in consequence of their unbelief, were cut off; but when Christ comes again, he will come in the way that their fathers looked for him, as a King, with power, and authority. The Gentiles having fallen into darkness, have lost sight of the great purposes of God, in regard to the redemption of man, and of the world; the restitution of all things, and the coming of Christ to reign. They have so far forgotten themselves, that they are actually fulfilling the prophecy of Peter: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?" 2 iii. 4. But to return: the Scriptures represent Christ as the lord of the vineyard, as the "heir" that was killed; as the "sower of the seed" in the world; as the "destroyer of the wicked husbandmen;" as coming to "rule the nations with a rod of iron," etc.; and to take possession of the kingdom. Daniel says, "I saw in the night visions, 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." Dan. vii. 13, 14. Zechariah says, "And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East; and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah, king of Judah: and the Lord my God shall come, and all the saints with thee." . . . . "And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one." xiv. 4, 5, 9. These and many other things must be fulfilled if the Scriptures be true. These designs of God, which were the hope of the ancient Saints, and of which poets sung, and prophets wrote, were the consolation of all the faithful Saints, Prophets, and Patriarchs,—Jews and Christians. Take these away, and the world, to the Saints, is a miserable blank; the hope of the righteous futile, and the Word of God a farce.

Fourthly.—It would frustrate the designs of God, in regard to the spirits of the righteous, the dead, the progression of the world, and its final exaltation; and also the exaltation of man.

When the Lord created this world, as we have already stated, he had an object in view, not only in regard to the world, and its future destiny, but also as it regards the spirits which were then in existence. Those great and eternal purposes which our heavenly Father, in his consummate wisdom, had in view, when he issued his Divine Mandate, and this world was created, cannot be frustrated unless he cease to be God. And those enlivening hopes which cheered his sons; those spirits that lived with him, when they saw this beautiful orb fashioned, this earth made as the place for their habitation, as their possession, as the place where they should take bodies, where they should live, rule, and reign, not only in time, but in eternity, must not, cannot be destroyed. And yet what avails it all to them, if Satan triumph, the wicked rule, and God's kingdom be not established! They could not "have shouted for joy" at the prospect of this world continuing under the dominion of Satan; at the blight, degradation, misery, and ruin that have overspread it. But if we trace the matter still further, and look at the righteous dead, their position would be any thing but enviable under those circumstances. It was the hopes of the resurrection that made them endure, and it was God that implanted them in their bosoms; but if they are not raised, and if Christ's kingdom is not established, and they do not reign with him, their hopes are vain, their sufferings useless, and the purposes of God are frustrated. In vain did they bear a faithful testimony in opposition to a depraved world; in vain they endured, as seeing him that is invisible; in vain they wandered about in sheep skins, and in goat skins; in vain they looked for a city which hath foundations, as a recompense of reward; and false and deceptive are the testimonies of all the prophets who have testified of the restitution of all things, from the foundation of the world. Take away this, and our highest, and most exalted hopes are blighted; we live like fools, and die like dogs. If the world is always suffered to continue as it is, then is the hope of the righteous vain, the promises of God fail, Satan triumphs, and God's purposes are frustrated.

All the designs of God concerning this world and the work of creation, were perfected in his mind before this world rolled into existence, or "e'er the morning stars sang together for joy." When this world was formed, God intended it as the final dwelling place of those bodies which should inhabit it. And when "the sons of God shouted for joy," it was at the prospect of that exaltation, that they would be capable of obtaining, in consequence of this creation, which they then saw come into existence. And if, as Jesus, they had to descend below all things, in order that they might be raised above all things; still this was the medium, or channel, through which they were to obtain their ultimate exaltation, and glorification. It was by the union of their spirits, which came forth from the Father as the "Father of Spirits," with earthly bodies, that perfect beings were formed, capable of continued increase and eternal exaltation; that the spirit, quick, subtle, refined, lively, animate, energetic, and eternal, might have a body through which to operate, that might be compared to the steam, to an engine; the electric fluid to the telegraphic wire; for, notwithstanding that spirit, steam, or electricity are the powerful, quickening, energetic principles, employed; yet without the engine, the telegraphic wire, or the matter, they would be comparatively useless; these elements might wander in empty space; spend their force at random, or remain dormant, or useless, without those more tangible, material objects, through which to exercise their force. When steam was first applied to practical purposes; when the operation of the magnetic needle, and the mode of communication through the electric telegraph, were discovered; when railroads and steam boats were first invented, something of importance was discovered, and of great value to the human family. The men who made these discoveries and applications are deservedly looked upon at the present time as men of great genius, and as the benefactors of the world; but what was it they did? They did not create the elements, those already existed: steam, magnetism, electricity, iron, coals, water, existed before, and had existed from the beginning of creation. What was it these geniuses discovered? It was simply a method of organizing this matter, the making use of gross inanimate materials to confine the more subtle, refined, elastic, energetic, and powerful, that their combined power and energy might be brought into effect; and that through the union of two powerful agencies, which had lain dormant, their forces might be united, and be brought into active and powerful operation. Thus, then, was the body formed as an agent for the spirit. It was made of grosser materials than the spirit, which proceeded from God, but was necessary as an habitation for it that, it might be clothed with a body, perfect in its organization, beautiful in its structure, symmetrical in its proportions, and in every way fit for an eternal intelligent being; that through it, it might speak, act, enjoy, and develop its power, its intelligence, and perpetuate its species. Hence as the discoveries of those geniuses already referred to, were hailed with pleasure by the inhabitants of the world, on account of the benefits conferred upon men, so when God created this earth, and organized men upon it, "the morning stars sung together for joy;" they looked upon it as God looked upon it, as a work perfect, magnificent, and glorious, through which they saw their way to exaltation, glory, thrones, principalities, powers, dominions, and eternal felicity. They had the intelligence before, but now they saw a way through which to develop it. Through the world's great Architect, their Father, they discovered a plan fraught with intelligence and wisdom, reaching from eternity to eternity, pointing out a means whereby, through obedience to celestial laws, they might obtain the same power that he had. And if, in fallen humanity, they might have to suffer for a while, they saw a way back to God, to eternal exaltations, and to the multiplied, and eternally increasing happiness of innumerable millions of beings. And if, as Jesus, they had to descend below all things, it was that they might be raised above all things, and take their position as sons of God, in the eternal world; that overcoming the world they might sit down with Christ upon his throne, as he overcame and sat down upon the Father's throne. Rev. iii. 21.

But again; this creation is unlike the works of man, which, however excellent, and useful, all bear the marks of humanity, all are more or less imperfect in their structure, and liable to a thousand contingences, are more or less clumsy, cumbrous, and unwieldy, and must be governed by numerous very limited laws; as for instance, you can convey intelligence, but it must be exactly on the line of the electric wire, you cannot go beyond its limits; you can make an engine work, but it must be stationary; or if moving, must be confined to rails, depth of water, and a thousand other contingences. None of these things possess intelligence, nor the principles of life within themselves, neither can they impart, nor perpetuate it to others, they are merely machines, to be acted upon by man, and without man they cease to exist; when one is worn out, or broken, another must be made at the same toil and labour; possessing not the principles of life, they cannot impart their likeness; whereas man, beasts, fish, fowl, and all the animate works of God can. Man's works in comparison with God's, are like comparing a child's wooden horse to the beautiful creature God has made, or rather his penny whistle to the music of heaven, or the larger boy's billiards to the motions of the planetary system. They possess no intelligence, no powers, no reflection, no agency. The works of man are merely made to be acted upon; are short lived, temporary, perishable things. Man, however, bears the impress of Jehovah, is made after his image, in his likeness, and possesses the principles of intelligence within himself, and the medium of conveying it to others. He possesses also, power to perpetuate his species, as also to communicate his thoughts, his intelligence, genius, and power to others, that are formed like him. He received his intelligence, his spirit, from God, he is a part of himself,

A spark of DeityStruck from the fire of his eternal blaze;

he came from God as his son, he bears the impress of Jehovah, even in his fallen degenerate corrupted state. His powerful intellect, his stately genius, his grasping ambition, his soaring, and in many instances, exalted hopes, display, though he be fallen, the mark of greatness; he bears the impress of Deity and shows that he is of divine origin.

Unlike the works of man, the work of God in relation to this earth was destined to be eternal, not subject to be controlled by any little contingences; nor was it dependent upon fluctuation, or change. Man's works might fluctuate, change, or be destroyed, but not so with God's, they were, and are eternal; eternal mind, and eternal matter; organized and created according to the unsearchable intelligence of that eternal unfathomable mind; that fountain of intelligence, forethought, wisdom, and energy, that dwells with God. And this earth, and man in their destination, and all the works of this creation, are as unchangeable as the sun, moon, or stars, and as unalterable as the throne of God. Satan may deceive men, for a season; their minds may be blinded by the god of this world, but God's purposes will be unchanged. Who is Satan? A being powerful, energetic, deceptive, insinuating; and yet necessary to develop the evil, as there are bitters, to make us appreciate the sweet; darkness, to make us appreciate light; evil and its sorrows, that we may appreciate the good; error that we may be enabled to appreciate truth; misery, in order that we may appreciate happiness. And as there are in the works of creation opposing, mineralogical substances which in chemical processes are necessary to develop certain properties of matter, and produce certain effects; as fire is necessary to purify silver, gold, and the precious metals, so it is necessary to instruct, and prepare man for his ultimate destiny—to test his virtue, develop his folly, exhibit his weakness and prove his incompetency without God to rule himself or the earth; or to make himself happy or exalt himself in time, or in eternity. But again, who is Satan? He is a being of God's own make, under his control, subject to his will, cast out of Heaven for rebellion; and when his services can be dispensed with, an angel will cast him into the bottomless pit. Can he fight against and overcome God? Verily, No! Can he alter the designs of God? Verily, No! Satan may rage; but the Lord can confine him within proper limits. He may instigate rebellion against God, but the Lord can bind him in chains.

Shall the purposes of the Lord be frustrated? Verily, No! The nations of the earth may be drunken, and rush against each other like inebriates; but the Lord's purposes are unchanged. Thrones may be cast down, kingdoms depopulated; and blood, sword, and famine may prevail, yet the Lord lives, and will accomplish his own designs. Man may forget God, but God does not forget man: man may be ignorant of his calling, but not so with God. Man may not reflect upon the designs of God, in relation to this earth, but God must and does; and if in man's madness, his infidelity, his hypocrisy, or his ignorance, he cannot find time here to reflect upon these things, he will find ample leisure hereafter, and the purposes of God will roll on; and perhaps when he shall be preached to, as the rebellious Antediluvians, after receiving the punishment of his deeds, he may know something more of the power, justice, and purposes of God, and be glad to hear the Gospel in prison which he rejected on this earth. But to suppose that the purposes of God will be frustrated in relation to his designs in the formation of this earth, is altogether folly. They will roll on as steadily as the sun or moon in their courses. And as surely as we look in the east for the rising of the sun in the morning to display his gorgeous glory, light up the beauties of creation, and waken sleepy man; so surely will "the sun of righteousness arise with healing in his wings," so surely will the sleeping dead burst from their tombs, and the glorified bodies with their spirits re-unite, so surely will a reign of justice, truth, equity, and happiness—the reign of God, supersede the barbarous oppression, and corrupt governments of this world, so surely will that long night of darkness, ignorance, crime, and error be superseded by the glorious day of righteousness; and so surely will this earth become as the Garden of the Lord, the kingdom and reign of God be established, and the Saints of the Most High take the kingdom and possess it for ever and ever. The time of the restitution of all things will be ushered in; the earth resume its paradisiacal glory, and the dead and the living Saints possess the full fruition of those things for which they lived, and suffered, and died. These are the hopes that the ancient Saints enjoyed; they possessed hopes that bloomed with immortality and eternal life; hopes planted there by the Spirit of God, and conferred by the ministering of Angels, the visions of the Almighty, the opening of the Heavens, and the promises of God. They lived and died in hopes of a better resurrection. How different to the narrow, conceited, grovelling views of would-be philosophers, of sickly religionists, and dreaming philanthropists!

Therefore, as we have said, anything short of this would render inutile the hopes of the Saints; would fail to accomplish the expectation of millions of spirits; and cause Satan to triumph, and frustrate the designs of God. This earth, after wading through all the corruptions of men, being cursed for his sake, and not permitted to shed forth its full lustre and glory, must yet take its proper place in God's creations; be purified from that corruption under which it has groaned for ages, and become a fit place for redeemed men, angels, and God to dwell upon. The Lord Jesus will come and dispossess the usurper; take possession of his own kingdom; introduce a rule of righteousness; and reign there with his Saints, who, together with him, are the rightful proprietors.

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