A messenger of light

Index To Gospel Truth

^'THIS THEN IS THE MESSAGE WHICH WE HAVE HEAKD OF

HIM, AND DECLARE UNTO YOU, THAT GOD IS LIGHT,

AND IN HIM IS NO DARKNESS AT ALL."— I. JOHN, 1-6.

A w it^ 01) lr)<aex fo lr)e J^ool^ of i^cVelcrfior).

BY

E. MILLER, M. D.

*'BEHOLD I SEND MY MESSENGER BEFORE THY FACE," CRYING "BEHOLD THE TABERNACLE OF GOD IS WITH MEN."

KINGSTON

Entered according* to Act of Congress, in the year 1887, by

E. MILLER, M. D.,

Ir. the office of the Librarian of Congress, at Washington, D. C.

This little work is not intended to be a comprehensive discussion of the Revelation of Jesus Christ to the churches ; but simply an elaborate index to certain doctrine as revealed in the scriptures of truth.

A portion of this work was written some twelve or fifteen years ago. The contents, though brief, have required years of study and dilligent thought. It is offered to the public as a little current of truth, running through the great ocean.

To say that the writer was inspired with the spirit of truth, would perhaps be considered arrogant; — To deny it, would be false.

Any one who has been under a cloud of superstition, and the dense fog ot church dissensions >ve ask to go with us through the content^; of the little booki to see if we cannot find a line of light, and a Bible doctrine that will lead us to appreciate and to apply to ourselves that ^^Gift of God which is eternal life through Jesus Christ our Lord." Remember he says : '^My reward is with me to give every man according to his work.'* Reader, you can have that reward.

If the contents of the little work should, at first sight, appear too radical, please review it in the same spirit of the writer, who has been totally untrarn^ meled by creeds or confessions of faith.

INTRODUCTION,

To one who has been over the theological field and has seen dissensions and the spirit of envy existing among | rofessed christians, he has no doubt been ready, and is ready now, to cry out in the language of Jeremiah ix, i. "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people/' And yet, while all these differences, bickerings, isms and divisions exist, there is, thank God, a unity — a *4eaven in the lump,*' and the church is destined to see better days'"; but not while there is so much error in the doctrine and creeds of the different orders. It is evident that the churches are not living up to their high calling. It is evident that there is a weakness ilisplayed, and dissensions so distinctly marked, that infidels have multiplied — have been increased and strengthened.

True Christianity should be, however, as bright today as ever, only a loss of power by a lack of faith.

When the church began to decline the preachers told us that this must be so — that christians now could not have the power they once had. That the day of power was to some extent over, and to recom-

O A MESSENGER OF LIGHT

pense for present sloth and weakness have pointed us to a better day, and that better day has been spoken of for centuries. And yet the good days have not come, but the evil has with increased power.

As to what the present state of the church should be let us turn to the Prophet Isaiah, lii. 5-12 inclusive:

^^Now therefore, what have I here, saith the Lord, that my people is taken away for naught ? they that rule over them make them to howl, saith the Lord ; and my name continually every day is blasphemed.

^'Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold it is I.

^^How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation ; that saith unto Zion, Thy God reigneth !

^'Thy watchman shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion.

''Break forth into joy, sing together, ye wgtste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem.

''The Lord hath made bare his holy arm in the eyes of all the nations: and all the ends of the earth shall see the salvation of our God.

"Depart ye, depart ye, go ye out from thence, touch no unclean thing ; go ye out of the midst of her ; be ye clean, that bear the vessels of the Lord.

"For ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your re-reward."

And also Paul to the Hebrews, xii. 18-24 inclusive. Here is a text on the subject of two dispensations :

AKt INDEX TO GOSPEL TRUTH. 7

"For ye are not come into amount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words ; which voice they that heard intreated that no word more should be spoken unto them ; for they could not endure that which was commanded. If even a beast touch the mountain, it shall be stoned ; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men make perfect, and to Jesus the mediator of a new covenant; and to the blood of sprinkling that speaketh better than that of Abel."

"Abel yet speaketh," says Paul, "because he obtained witness that he was righteous," and "being de^d yet speaketh." And as we have come to the blood of sprinkling that speaketh better than Abel. That is, we may continually have a better evidence than Abel who had the witness that he was righteous. Away with that cold hope-so formal religion, and by the same class of preachers, we have been promised a millennium, — a thousand years of joy and peace.

There is a prevailing opinion that christian unity, christian holiness and christian happiness i's not to take place until the millennium. Now, dear reader, be not deceived. Millennium is not mentioned in the sacred scriptures at all. The word is from Mille, a thousand, and Annus a year, and has reference to the thousand years mentioned in Rev. xx.

Turn now to Rev. xii. You will discover that the account here given is of the infant Church, under

O A MESSENGER OF LIGHT

the Symbol of a woman clothed with the Sun, you will also discover, that the dragon stood before the woman, ready to devour the child as soon as it was born. The dragon here is the Symbol of the Jewish power under Herod the great. See Math, if. The real history of Herod with the real child, and we see the dragon, the Symbol of the Jewish power, with the infant Church. By a careful examination you will see that this interpretation is not foreign, *^And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant" — Jer. ix. II.

You will further notice that this dragon (Jewish power) was transferred to the beast with seven heads and ten horns, which you will readily see means the Roman power. These, dragon and beast were called the devil and satan, &c., which means adversary and did and will always oppose the right way — the way of holiness.

You will discover that this thousand years commenced in the days of the dragon and in the days of the beast, — the Roman power — -and instead of peace and unity, there has been war and discord to the present time, and satan, perhaps under another name, is still making war with the saints.

This word satan is a transferred Hebrew word, translated into the Greek by the term diabolos, and from that word comes devil. All these words in the different languages means adversary or opposer, false accuser, &c. The word is sometimes used in the plural; I. Tim. 3-4. Let the women in like manner be serious, not diabolous (not devils). H. Tim. 33.

Without natural affiction imiAsiCRble diaboloi^ (devils). Titus. 2-3. That aged woman in like manner be in deportment as becomes sacred persons, not diahoulous, (devils). Thus it may be seen that the word cifi«^o^>Ais not always translated devil. Perhaps the best definition that can be given to the word satan, diabolos, devil, is adversary, and is applied to that evil principle, which has pervaded the world since the creation. This principle is called by various names; it is always opposed to truth and righteousness, and is said to have angels, (messengers) and at least one church Synagogue of satan and the doctrines of devils.

Paul in speaking of this principle under the name of the carnal mind, Rom. viii. 7, says: *^Because the carnal mind is enmity against God; for it is not subject to the law of God, neither in deed can be." But no matter under what name, the principle may be, either called serpent, old serpent, satan, dragon, beast, adversary or devil, he is sure of destruction because he cannot be made subject to God's law. It is a mistake to think that he has dominion in any other world; it is a mistake to think that he can resist God to all eternity.

He is to be bound a thousand years. That will be done by the power of truth and righteousness. That is the chain the angel brought to earth. God grant us all the knowledge of the truth and the practice of righteousness, and satan is hound. But, after all that is said, we see that he is not yet subdued, but evidently he is on his ''short space," see Rev. xx. 3. li\ the primitive purity of the church he was bound.

This period was perhaps the first thousand years. Christ came to destroy the works of the devil, and it would be reasonable to suppose that he commenced when he came, and brought life and immortality to light by the gospel. Then if the thousand years was literal, the number of the angel being the number of a man, he is as before stated on his "short space," see Rev. xii. Read the whole chapter and understand.

You notice here that the dragon was cast out, (Jesus cast out devils) and when he saw that he was cast out, he persecuted the woman, who is here a figure for the church. And you further notice in chapter 13 he gave his power to the beast. This beast was evidently the Roman government. See full history on another page.

But what effect does the binding of satan have upon the world? Ypu discover when the woman clothed with the Sun made her appearance, there was war in heaven. The devil under various names had been the ruling spirit in the Jewish church, but when the woman — the new church — made her appearance, there was war. The old dragon — Jewish power — was turned out of heaven, — heaven is the place where God's presence is made manifest. — there was war in heaven. Micheal fought and his angels (messengers) fought against the dragon, and the dragon and his angels (messengers) fought. Here, dear reader, is the great battle ground. He that overcometh shall not be hurt by the second death. Rev. ii. 11.

OBJECT OF THE MESSENGER.

The messenger will be devoted to that state of spirituality which declares, — ''Behold the tabernacle of God is with men," Rev. xxi. 3. — that Christ has made his second coming; that the kingdom is established, (not full grown) and that mankind is entirely under the new dispensation. Having been redeemed to God by the atonement of Jesus Christ, we stand before Him in judgment. For proof on these points let facts be submitted to a candid world, ''And he that sitteth on the throne said behold, I make all things new." Rev. xxi. 5.

This would indicate that there was to be no more patching old garments with new cloth. '' Behold, J make all things new,'''' ''Behold, the tabernacle of God is with menJ*^

REVELATION.

A knowledge of the state of the church in the present age is most directly revealed in the book of Revelation. Although this book has been considered dark and mysterious by christians of former ages, on account of the wron x date given it, it is nevertheless to us, when properly understood, the most direct written revelation of Jesus Christ, and consequently the most valuable book of God, and for the doctrines of the churches of Christ. Our Lord ordered his servant John to write it, and send it to the seven churches of Asia.

The question now to be settled is, What this revelation of Jesus Christ teaches? Upon its authenticity there should be np doubt, for the book certainly is in perfect harmony with Daniel's prophecy, and with other books of the New Testament.

To show that the writer of the Apocalypse understood what he was to write about, as he expressly states it in Chapt. i. 19. ^' Wriie the things ivhich thou hast seen y and the things which are, ami the things which shall be hereafter.'' Here the object in writing the sacred book of Revelation is clearly set forth.

THE TIME OF WRITING THE BOOK OF REV- ELATION.

Among the numerous blessings which the all-wise Creator has bestowed upon his creatures is the Revlation of Jesus Christ, — considered as such; but view it as an ineffectual effort of the Creator to enlighten his creatures, we fall in with the popular error, that it would be wisdom not to attempt to explain it.

One single thought upon this subject should arouse every faculty of the mind to the following considerations: W^hy should our Lord order his servant John to write the book, and send it to the seven churches of Asia, if he intended that it should be incomprehensible? Can we view the writer inspired by the spirit of truth and sincerity, attempting to impose upon the said churches by sending them a most hidden mystery in the name of a Revelation? If such thoughts have ever arisen in our minds, let us pause a moment, and try to view the writer as a great prophet of God and faithful servant of Jesus Christ, using all the figures, similitudes, metaphors, &c., &c., current in the age in which he lived and wrote; — not endeavoring to conceal what he had been shown — but to explain to us and to all the world what he evidently saw and heard.

We should remember that a vision does not furnish language, — the prophet sees the vision and is under the necessity of describing it in his own language, and in order to do this he must sometimes resort to figures,^similitudes and metaphors.

It is very true that the ancient christians had advantages over us in understanding the Apocalypse; both as to customs of the day and the time of writing; but we may have even a ray of each of these lights by a dilligent inquiry.

The time of writing the book has been a bone of contention for many centuries; and, in fact, here seems to be the key to the whole book, and we may say it would be a faithful expositor of the doctrine of God and revelation of Jesus Christ.

If by proof, we find that the book was written after the destruction of the Jews and their city, we naturally conclude that it is not a prophecy of that, ^^The Great Tribulation," and then we may go to work as nearly all commentators have done to find a fulfillment in after years; and we may search Britain, France, Germany, Arabia, and where not, to find the fulfillment of its declarations, and instead of light, darkness, confusion and disappointment Will be the result.

If the question is asked: ^^What shall we doP'V We answer, that we must divest ourselves of our pre-conceived opinions and let the word of inspiration interpret itself, and if in this examination we find no light, we may then conclude that it is yet a sealed book, but it is here claimed that the Revelation of Jesus Christ is an open book. Let us weep no more, ^^Behold the Lion of the tribe of Judah, of the root of David hath prevailed to open the book and to loose the seven seals thereof."

We have said that the Revelation of God to man is an open book; — so we say of the science of mathematics; but to understand either we must apply our reason. ^^Search the scripture" is the injunction; and while it may appear to us in scientific arrangement, we may be unable to solve all its individual problems.

EXAMINATION OF THE TIME OF WRITING THE APOCALYPSE.

As the time of writing this book is of such importance to a correct interpretation of the sacred truths therein contained, we propose to call upon a few disinterested witnesses to testify in the case; and while we call upon disinterested witnesses we accuse none of being interested in producing a wrong date to this; — tons, the most valuable and authentic book of

God and the Revelation of Jesus Christ, and for the doctrine of His church.

The opinion of a respectable number, both of ancient as well as modern writers, is, that the Apocalypse was written A. D., 95, 96 or 97; but upon what they have based such an opinion, seems somewhat difficult to tell, as they have certainly no correct authority for such a conclusion.

Dn Lardner, who is one of the learned advocates of this opinion, in speaking of the persecution in which St. John, the writer, was banished, says: (after many other things which may be seen by consulting Dr. Clark's introduction to this book) ^^Therefore it must relate to Domitian according to ecclesiastical tradition."

Now, if the right interpretation of this divine book depends upon ecclesiastical tradition, the advocates of the hypothesis may have just fears for their air-built castle.

Dr. A. Clark in speaking of what Dr. Lardner had produced upon this subject, says: ^^The reasoning of Dr. Lardner relative to the date of this book is by no means satisfactory to many other critics, who consider it to have been written before the destruction of Jerusalem; and in this Opinion they are supported by the most respectable testimonies among the ancients; though the contrary was the more general opinion,

Epiphanius says that John was banished to 1 atmos by Claudius Caesar; — this would bring back the date to about A. D., 50, Anduas, bishop of Caeserear in Capadocia, in about A. D., 500, in his comment on this book. Chap. i. 16, says John received the revelal6 A MESSENGER OF LIGHT

tion under the reign of Vespasian,- — this date also might place it before the final overthrow of the Jewish state — though Vespasian reigned to A. D., 79.

The inscription to this book in the Syriac version, first published by De Diew in 1627, and afterward in the London Polyglott, is the following: "The rerelation which God made to John, the evangelist in the isle of Patmos, to which he loas banished by Nero Caesar ^ This places it before the year of our Lord, 69, and consequently before the destruction of Jerusalem. Of this opinion are many eminent writers. Among them, Hentenius, Hardwin, Grotius, Lightfoot, Hammond. Sir Isaac Newton, Bishop Newton, Wetstein and others, and to this *'cloaid" of witnesses we add the learned Dr. A. Clark.

In speaking of the scheme of Mr. Lowman, Clark says: "Among the other objections to this and to all such schemes, I have this, which, to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date I g\vt in the margin; \'/hich date I give not as my own opinion, but the opinion of others.*' — Clark's notes on Revelation. Chap. xxii. last verse.

Now, if opinions of men were proofs positive, we need add nothing more. These opinions however, should have their due weight, as they are conclusions of men who have by the aid of learning, penetrated the darkest ages of antiquity, and in their labored researches, they return to us of this generation, and say, as "the voice of one," that we have found nothing that will warrant us in saying that the book of Revelation was written in 95 or 96; but all testify that it was before the great tribulation of the Jews, that is before the year A. D. 70.

The reader will expect, that as we proposed to call upon disinterested testimony, that we will give at least something from the other side of the question. This is somewhat difficult, as before intimated, as there is so very little reliable, and even the little produced by the advocates of this hypothesis seems to be turned against the opinion that the book was written in the year 95 or 96.

If the writer was banished in the latter part of Domitian's reign as Fleetwood says, he must have been rather an expert writer to .have it published in the latter part of the sime reign. And it is supposed by Fleetwood that the Apocalypse was the first book that St. John wrote; and indeed this supposition is well founded. But how the writer could be banished in the latter part of Domitian's reign, (Domitian died in Sept., 96) and then write the Apocalypse, and then his gospel and then his three Epistles and then fix his seat at Ephesus and then take upon himself the government of the large diocese of Asia Minor, etc., traveling from east to v/est to instruct the world and then die in the beginning of Tragans reign, we must confess is rather incredible; for if we have the right date of Domitian's death, — Sept. A. D., 96 — his successor, Nerva, was chosen on the very day that Domitian was slain, and reigned one year, four months and nine days. That would make Tragan's reign commense in the latter part of the year 98, when St. John died, as Fleetwood says, in the beginning of Tragan's reign.

Then any one can see that nearly all the works that St. John is supposed to be the author of, and most of his labors in the ministry seems to be confined to the two years, or less than that, between Domitian's reign and that of Tragan. Note, that the date of St. John's death has not been disputed, but it is here contended that all his labors and writings extend over a space of more than two years.

Dr. Lordner says there was no persecution in the days of Claudius. See Acts ii. 27. Read chapt. xii. 1-4 V.

In giving internal evidence of the book itself, we will answer the remainder of Dr. Lordner's argument, which we propose now to do.

If in our preceeding remarks we have swerved a little, and have called up some interested witnesses, we propose now to call upon the most reliable witnesses that can be adduced; that is, the word of truth itself.

The books of the New Testament or nearly all of them, show, giving them a plain and natural interpretation, that there was approaching a day or time of trouble, and that these books contain warnings to both saint and sinner; — to the former to hold fast his profession; — to the latter to flee from the impending danger, and that the time referred to was near at hand. Then if the book of Revelation testifies in harmony with the other books of the New Testament, to the same time and to the circumstances connected with it, the conclusion must be, to be a correct one, that the books were written about the same time. And as the reader delights to search for these truths for himself, a few passages from these books will suffice.

We will commence with the first book of the New Testament:

Mathew testifies that our Lord in speaking of the destruction of the temple (if nothing more) says, *'And he shall send his angels with a great sound of a trumpet, and they shall gather his elect from the four winds, from one end of heaven to the other; so believe ye when ye shall see all these things know that it is near, even at the door." Math. xxiv. 32-33. Here is a prediction which our Lord says shall be fulfilled in that generation.

The revelator says: "And the seven angels who had the seven trumpets, prepared themselves to sound." Rev. viii. 6. To the angel holding the four winds the Revelator says *^Hunt not the earth, neither the sea, nor the trees, till we have sealed the servants of God in their foreheads." Rev. vii. 3.

Unless we understand what was to take place at the sounding of these trumpets, esjrecially the last, we may let both of these propecies refer to a future period, and conclude as erroneously as others that it refers to the end of the world, or to a time when all earthly things shall cease to be. But the Revelator does not so understand it. He says: — chapter 10, verse 15 — "And the seventh angel sounded, and there were great voices in heaven saying: The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever."

The fulfillment of the prophecy of our Lord, as recorded in Math., is the establishment of his kingdom on the earth. Who will contend (save the meterialist) that the kingdom of Christ is not yet set up.

The only difference observable in the two passages, is, in one, the same people are called ^^eiect," in the other ^^servants of God;"— in one the gathering from the four winds, and in the other the four winds held or suppressed by angelic power. xA.s to time, of course the revelator stood nearest the dreadful conflict, as he witnessed the winds of destruction held or suppressed for a time.

St. Mark as well as others, speaking of the time of the fulfillment of prophecies, says: ^^And except the Lord had shortened those days no flesh should be saved, but for the elect's sake, whom he hath chosen, he hath shortened the days." Mark xiii. 20. The Revelation says: '^And the angel which I saw stand upon the sea and upon the earth, lifted up his voice to heaven, and swear by him that liveth forever," etc., ^^that time should be no longer." iVnd then immediately refers to the sounding of the seventh angel, and to the circumstances connected therewith, which was the setting up of the kingdom of our Lord and of his Christ, and not the disolution of all things; for '^of the increase of his government and peace there shall be no end."

St. Luke with others gives testimony bearing upon the point in question, which cannot be misunderstood: ^^And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the gentiles until the time of the gentiles be fulfilled." Luke xxix. 24.

The revelator says: ^'But the court which is without the temple leave out and measure it not, for it is given unto the gentiles; and the holy city shall they tread under foot forty and two months."

Here the argument might close if it were not that it should be doubly strong — that the book of Revelation was written before the destruction of Jerusalem. With the foregoing passages in view, no one can dispute.

If we go to the epistles we shall find the same harmony existing; each one when speaking of the coming of Christ or the day of vengeance, speaks of it as being near at hand. So the revelator says, ^^Behold, I come quickly;" and speaking of his coming in clouds, he says, ^^They that pierced him shall see him;" signifying that those who pierced him should still be living. '^Then we which are alive and remain" says Paul, '^shall be caught up together with him in the clouds, to meet the Lord in the air."

From these considerations it is evident that the revelator expected his coming to take vengence on them that obey not the gospel in that generation, or even before those who pierced him should have passed away, and Paul says, ^^We which are alive and remain," including himself, ^^shall be caught up," etc. And the revelator being upon this point, speaking of the two witnesses, says, '^I will give power to my two witnesses, and they shall prophesy a thousand, two hundred and three score days clothed in sack-cloth." These are the two olive trees and the two candlesticks standing before the God of the ^arth. That these candlesticks and olive trees were churches cannot be denied. See Roman xi. 17, and Rev. i. 20. These witnesses were to prophesy one thousand, two hundred and th^ee score days (1260). This makes exactly the same length of time that the gentiles should tread Jerusalem under foot. Forty-two months, thirty days each, equal 1260 days, and we further observe that at the end of this time ^^the beast that ascendeth out of the bottomless pit should make war against them and overcome them and kill them, and their dead bodies should lie in the streets of the great city," which spiritually is called Sodom and Egypt where our Lord was crucified. Then, there can be no question but that Jerusalem is the place referred to, as our Lord was crucified there. Then, if the Apocalypse was written in the reign of Domitian it is no prophecy at all, but a history of past events, for Jerusalem was destroyed about eleven years before the beginning of Domitian's reign. And it further appears that ^^after three days and a half that the spirit of life from God entered into them and they stood upon their feet, and they ascended up to heaven in a cloud," and of course to meet the Lord, and the same hour the tenth part of the city fell. Can any one say that this city was not Jerusalem?