notwithstanding all the apostle's permissions and indulgences. But all these indulgences, which modern christians so readily arrogate to themselves, to justify their lascivious practices, cannot alter the nature of holiness, nor lessen our obligations to follow Christ's example.

It is contended by many, that the apostle gave his instructions in favor of a virgin life by permission only; but the fact is directly the reverse; nor is there any deviation, in all his writings, from the principle laid down in the first verse of this chapter; and every indulgence permitted to the Corinthians, was evidently on account of their weakness. It would have been very extraordinary indeed, for the apostle to recommend continence and virgin purity by permission, or grant it as an indulgence, when every feeling of the carnal nature of man was wholly opposed to it. Nor would ten thousand such permissions ever induce one carnally minded soul to take up such a cross; nor would he ever take it up so long as he could find the least hope of salvation without it. The apostle's permission therefore, was not in behalf of those who were willing to take up their crosses; but in behalf of those who chose rather to indulge the flesh than to cross it. And the plain reason why these permissions and indulgences were suffered in that day, was, that the day of full redemption was not then come; and therefore a full and final cross against those indulgences, could not then be absolutely required. But the apostle told them plainly what was the best way; and those who had spiritual discernment enough to prize a life of purity, followed the apostle's advice.

Again it is said that, "the present distress," mentioned by the apostle, alluded to outward afflictions, occasioned by persecution. But this is not true; nor can any evidence be produced, either from sacred or profane history, to warrant such a conclusion; but on the contrary, the time when the apostle wrote this epistle, appears to have been a time of the greatest tranquillity the primitive church ever enjoyed; nor has the apostle given the least hint that persecution was the cause of that precept. The real cause was the uncontrollable passions of these carnal professors, which the apostle strove to keep within some bounds, by certain permissions and indulgences, in a lawful way; otherwise they would have been ensnared by the devil and their own lusts, and led into fornication and adultery. That this was the real state of many among these Corinthians, will appear very evident on examining the third, fifth and sixth chapters of this same epistle. Yet that there were some among them who were spiritually minded, appears evident by their writing to the apostle on this subject; and his answer is a clear proof that many evils had got in among them.

We do not disagree with the apostle, that those who cannot, or will not abstain from fornication, would do better to marry and

1

confine themselves to one wife, and become orderly members of civil society, than to continue in the practice of promiscuous debauchery. But a thousand indulgences to carnal men and women, can never purify the nature of lust, nor purge it out of the soul. The marriage of the world still belongs to the first Adam, and not to the second; to the kingdoms of this world, and not to the Kingdom of Christ. This appears evident from the apostle's own testimony in this same discourse, from which carnal christians draw so much indulgence to please the flesh. Why do they not see the distinction ?

"He that is married, careth for the things that are of the world, "how he may please his wife." Also, "she that is married, car"eth for the things of the world, how she may please her husband.” But the unmarried, or those who live a virgin life,* "care for the "things of the Lord, how they may be holy, both in body and in "spirit." Here we see the principle of a holy life directly pointed out; therefore let those who desire holiness, follow it. "I would that all men were even as I myself," says the apostle, who himself was not married. "I say therefore to the unmarried and widows, It is good for them if they abide even as I.”

7. But after all the apostle's permissions and indulgences to the Corinthians, whom he declares to be "carnal," he points them to a future day in which all these indulgences must cease; when carnal gratifications, separate possessions, and whatever else among chrisitans pertained to the customs and manners of a selfish world, must be done away in the church of Christ; and a more inward and spiritual work be wrought in the soul, and a new order of things succeed in the church.

"But this I say, brethren, The time is short. It remaineth, that both they that have wives, be as tho they had none; and "they that weep, as tho they wept not; and they that rejoice, as "tho they rejoiced not; and they that buy, as tho they possessed "not; and they that use this world as not abusing it; for the "fashion of this world passeth away.'

Some have supposed that the apostle alluded to a state beyond the grave; but a little reflection will show the inconsistency of this supposition. To make it consistent, they must also suppose that the practice of buying and using this world is likewise to be carried beyond the grave. But this they themselves would hardly believe. The truth is, that passage points directly to the second coming of Christ, and the established order of his Kingdom on earth, in which the apostle evidently foresaw that a final cross against the carnal indulgence of the flesh, would put an end to that use which had hitherto been made of wives: That those who had *It is evident that the apostle here alluded to those who really lived a virgin life for Christ's sake and the gospel's, and not to those who were merely unmarried, and yet lived in carnal indulgences.

them, would enjoy them as sisters in Christ, and not as wives in Adam: That the church of Christ, by being separated from the world, and united in spirit, would possess a united interest, which would preclude all buying and selling for individual and selfish purposes; and that thereby a right use of property would take place in the church, where the things of this world would be used without abuse: And that, in this period, believers, under the operation of an inward, spiritual work of God upon the soul, would both weep and rejoice in spirit, without discovering the feelings and exercises of their souls to the view of an unbelieving world.

Having seen, felt and experienced all these things, we are able to testify that no other meaning can, with any consistency, be applied to the apostle's prediction. So clearly indeed has he pointed out the millennial Church, in that short passage, that its faith and order could not be more completely described, in so few words, notwithstanding the work has actually taken place. And we bless God that we have lived to see the day in which it is so clearly and amply fulfilled; that the true virgin life is made manifest in this our day, and we are called to be partakers of it; that we can 66 possess this world as tho we possessed it not ;" for we know that "the fashion of this world is passed away," as it respects the lives which we live in it.

8. "And I looked, and lo! a Lamb stood on the mount Sion, "and with him a hundred forty and four thousand, having his "Father's name written in their foreheads.”* This is not a mere

external name, consisting of significant letters or characters; but the pure nature of God being formed in them, the very image of purity and holiness shines forth in their countenances, and displays itself in all their words and actions. But who are these hundred and forty-four thousand? "These are they which were not defiled with women; for they are virgins."

Some suppose this to include that particular number only, who will attain to that honor. Be this as it may, it is a striking evidence that none but those who live a virgin life can obtain so great a privilege; and therefore such a life must not only be the most acceptable in the sight of God and the Lamb, but is that alone which can stand with the Lamb on Mount Zion.

"These are they which follow the Lamb whithersoever he goeth." That is, they walk in perfect obedience to the law of Christ, and follow his example in all purity and holiness; not defiling themselves with women, nor living in any uncleanness, or in any selfish gratification whatever.

"These were redeemed from among men, being the first-fruits unto God, and to the Lamb." Having followed Christ in the regeneration; that is, having lived a life of virgin purity, after his

* Rev. xiv. 1

example, by taking up their crosses against all those carnal indulgences of the flesh which pertain to the works of generation, they were redeemed from that nature by the regenerating power of the Holy Spirit.

"And in their mouth was found no guile: for they are without fault before the throne of God." They have taken up their crosses against all sin, and every evil word and work; and by their obedience to the law of Christ, have obtained a victory over the very nature of evil: for how could they otherwise be without fault? Such, and such only, are with the Lamb.* And the song which they sing, is a song of praise and thanksgiving to God for their redemption, and which cannot be sung except by those who, through a life of virgin purity, have obtained complete redemption from the lost nature of the flesh.

In this vision of John, is a prophetic display of the true character of the work of God on earth, in the great millennial day of Christ, which is, as it were, but just commenced. And these virgin characters above described, are the subjects of it: and none will finally be able to stand the test of this great day, without becoming the subjects of this work, and attaining to this character. Thus we have John's vision of the appearance of the Lamb on Mount Zion and the character of those with him; then follows his vision of the everlasting gospel.

"And I saw another angel fly in the midst of Heaven, having "the everlasting gospel to preach unto them that dwell on the "earth, and to every nation, and kindred, and tongue, and people."

Here we find that the gospel is preached, after the appearance of the Lamb on Mount Zion. This is an evidence, not only that the gospel is to be preached after the second coming of Christ, but also that those to whom it is to be preached had no previous knowledge of his having made his appearance; but are yet to be informed of it by the testimony of the preacher. After this succeeds the fall of Babylon, and the judgment of God upon those who worship the beast and his image, and receive his mark.

These things show that, after the second coming of Christ, the gospel will be preached to all nations, kindreds and tongues; and that those who refuse to obey it, and still continue in the course and practice of the world, will inevitably fall under the judgment of God, both in this world and that which is to come. loud voice of the angel alludes to the preaching of the gospel to a sinful world, by ministers sent of God, with angelic or heavenly power and authority. After this follows the harvest of the world.

For the

* Those who live in sin, tho they may call themselves christians, they cannot be "without fault before the throne of God," and therefore cannot belong to this class: And tho they may "naine the name of Christ;" yet if they do not " depart from all iniquity," all their religious professions, forins and ceremonies are but mere bypocrisy; their mouths are full of guile, full of lies and hypocrisy.

"And I looked, and behold, a white cloud, and upon the cloud (6 one sat like unto the Son of man, having on his head a golden 66 crown, and in his hand a sharp sickle. And another angel came "out of the temple, crying with a loud voice to him that sat on "the cloud, Thrust in thy sickle, and reap; for the time is come "for thee to reap; for the harvest of the earth is ripe."

It will be proper to remark here, that the work of harvest, which is a progressive work, is a striking figure of the work of Christ's second appearing, which is called The harvest of the world. As a field of wheat is not cut down with one stroke of the sickle; but that which is the ripest is first cut down and gathered, and the reaping continued, as the grain becomes ripe, till all is cut down, separated and gathered into the barn; so is the harvest of the world, in the day of Christ's second appearing.

The white cloud represents a cloud or multitude of pure witnesses, those who stand on Mount Zion with the Lamb. The Spirit of Christ in these witnesses, is the sharp sickle, which goes forth by the word of their testimony, through the preaching of the everlasting gospel, which cuts off and separates souls from the life of the world; and thus they are harvested out of the world; so that their life is no longer of the world, but of Christ. Thus the principle of a virgin life is implanted in them: "for they are virgins." Therefore they can, henceforth, no more propagate a natural offspring than the grain that is gathered into the barn, and devoted to be made into bread, for the use of the owner, can be again sown in the earth and bring forth fruit.

The progress of the work here described will fulfil the prediction of Christ; "This gospel of the Kingdom shall be preached "in all the world, for a witness unto all nations: and then shall "the end come.' ""*

CHAPTER III.

Concerning Obedience.

THE first duty which God requires of man, and in which is comprehended all other duties, is obedience. This is essentially necessary for the fulfilment of the whole law of Christ, and indeed of every manifestation of God to man. "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." This is the whole end and design of the law of nature, the law of Moses, and the law of Christ. Thus said Moses; "Keep therefore the "words of this covenant, and do them, that ye may prosper in all "that ye do." And thus said Jesus; "Not every one that saith"unto me, Lord, Lord, shall enter into the Kingdom of Heaven; "but he that doeth the will of my Father which is in Heaven."|| || Matt. vii. 21.

* Matt. xxiv. 14

† 1 Sam. xv. 22.

† Deut. xxix. I