Earlier text: THE LAST WORDS OF MOSESTHIS GENERATION.
By Wm. Penniman
(Continued from page 76.) IN Matthew 24, the 23d and 24th verses, we have this warning: "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false christs and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." Again, the 27th verse, "For as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the Son of man be." This verse forcibly teaches that the coming of Christ will be sudden, and that his followers were not to go into the desert to find him, or to believe that they would find him in the secret chambers. They were to heed the injunction of the 26th verse, and not to look for him only as he had described. Again we read, Rev. 1:7, "Every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him, even so, amen." See 1 Thess. 4:16, 17; Acts 1:11; Dan. 7:13. This sudden and personal coming has no allusion to the destruction of Jerusalem, for every eye did not then see him in the clouds of heaven. To remove the objections of cavilers, we have in preceding articles endeavored to show what was, and what was not, fulfilled in the destruction of the city of Jerusalem, so that the candid reader can see when and where "these things" of the first question asked in verse three were accomplished. It now remains to be seen when the things included in the second question were fulfilled. In the 29th verse, the evangelist takes up these things of the second question of which Luke says, "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Luke 21:28. In answering the second question, the Saviour gives the physical and unmistakable signs of his soon coming, describing them as follows: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken." This prophecy was not fulfilled till May 19, 1780. Then was probably the darkest day the world has ever witnessed. This prediction was literally accomplished as the following testimony will prove:— "The 19th of May, 1780, was a remarkably dark day; candles were lighted in many houses; the birds were silent and disappeared; the fowls retired to roost; it was the general opinion that the day of Judgment was at hand. The Legislature of Connecticut was in session at Hartford, and being unable to transact business, adjourned. A motion of adjournment was before the Council; but when the opinion of Col. Davenport of Stanford, was requested, he replied, I am against the adjournment. The day of Judgment is either at hand or it is not. If it is not, there is no cause for adjournment; if it is, I wish to be found in the line of my duty. I wish therefore that candles may be brought."—Pres. Dwight in Conn. Hist. Collections. The Providence Subaltern published an account of the dark day and night, and of the night it says: "The darkness was so great in the night time, that it was said by one Dr. Blackington who resided in the north part of Rehoboth, who had to be out among his sick patients that night, that he could not see his white pocket handkerchief placed before his eyes. The darkness was so thick that it could be felt." Various accounts of this dark day might be given. An account of this phenomenon was given in the "Life of Edward Lee." The Portsmouth Journal of May 20, 1843, describes it; also "Sears' Guide to Knowledge" contains a record of it, saying that "it continued about fourteen hours, or from ten o'clock in the morning till midnight." It also says, "The causes of these phenomena are unknown. They certainly were not the result of eclipses." An eclipse of the sun can only take place at new moon, therefore it could not have been an eclipse, as the moon was full just before the day came on. Concerning the moon, one writer has said: "The darkness was supernatural from morning till night, and during most of the night; and although the moon had fulled only the night previous, the Rev. Mr. Tenny, of Exeter, N. H., says, 'I could not help conceiving at the time, that if every luminous body in the universe had been shrouded in impenetrable darkness, or struck out of existence, the darkness could not have been more complete.'" "The stars shall fall from heaven." We read in Rev. 6:13 that "the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind." Henry Dana Ward, in the New York Journal of Commerce of Nov. 15, 1833, says: "At the cry of 'look out of the window,' I sprang from a deep sleep, and, with wonder, saw the east lighted up with the dawn and meteors. The zenith, the north, and the west also, showed the falling stars, in the very image of one thing, and of only one I ever heard of. I called to my wife to behold, and while robing, she exclaimed, 'See! how the stars fall!' I replied 'that is the wonder;' and we felt in our hearts that it was a sign of the last days. For truly the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind." "The stars of heaven fell unto the earth; they were not sheets or flakes, or drops of fire, but they were what the world understand by 'falling stars,' and one speaking to his fellow in the midst of the scene would say, 'See how the stars fall.'" An eye-witness, Prof. Olmstead of Yale College, testifies that "Those who were so fortunate as to witness the exhibition of shooting stars on the morning of Nov. 13, 1833, probably saw the greatest display of celestial fire-works that has ever been since the creation of the world, or at least within the annals covered by the pages of history." Mark the language, "The stars shall fall from heaven." Therefore they could not be of terrestrial origin, but must be of celestial, and in proof of this we quote Prof. Olmstead again: "This is no longer to be regarded as a terrestrial, but as a celestial phenomenon; and shooting stars are now to be no more viewed as casual productions of the upper regions of the atmosphere, but as visitants from other worlds, or from the planetary voids." The objector will say this was a shower of meteors and not of stars, but the Greek word aster (used in this prediction) signifies the smaller lights of heaven; therefore a shower of meteors, or small stars, fully meets the case. The manner in which they fell or flew, completely answers the description. Henry Dana Ward says in regard to this: "The falling stars did not come as if from several trees shaken, but from one; those which appeared in the east fell toward the east; those which appeared in the north fell toward the north; those which appeared in the west fell toward the west; and those which appeared in the south (for I went out of my residence into the park) fell towards the south. And they fell not as the ripe fruit falls. Far from it; but they flew, they were cast like the unripe fruit, which at first refuses to leave the branch; and when under a violent pressure it does break its hold, it flies swiftly straight off, descending; and in the multitude falling, some cross the track of others, as they are thrown with more or less force; but each one falls on its own side of the tree. Such was the appearance of the above phenomenon to the inmates of my house." Humboldt, in his "Kosmos," says the phenomenon of Nov. 13, 1833, was the most remarkable which has ever occurred. Certainly it must have been the most remarkable, as in the language of Prof. Olmstead "The extent of the shower of 1833 was such as to cover no inconsiderable part of the earth's surface." A tithe of the evidence of all these phenomena has not been given, but enough has been presented to prove the literal fulfillment of the prediction. We read (Mark 13:24) "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light," etc. This completely harmonizes with the account in Matthew, for the latter does not say after those days but after the tribulation of those days. No one can disprove the fact that the temporal power of the Pope was taken away in 1798, when Berthier, a French general in Napoleon's army, entered Rome and took the Pope prisoner, thus fulfilling the prophecy, "He that leadeth into captivity shall go into captivity." It may be said that this temporal power did not end till eighteen years after the darkening of the sun, therefore how can it be said that the sun was darkened immediately after the tribulation of those days? The language of Mark explains this, as he does not say that these events would come after the days, but "in those days." Church history proves this, as it records no general tribulation after 1700. From this period down to 1779 there were persecutions, but they were not to be compared with the former. The last known was just before the darkening of the sun in 1779. Then we can not say that this tribulation was the destruction of Jerusalem or the sufferings of the Jews (as the Jews were no longer the elect) as immediately cannot imply a separation of over 1800 years. We have tried to look at this in every possible light, and yet we fail to make the language symbolical, as Edwards does in his notes, in which he says: "The darkening of the sun, moon, and stars, verse 29, was fulfilled symbolically at the overthrow of the Jewish temple and city." How does this language of Edwards accord with what Luke says (Luke 21:28), "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring?" If by sun, moon, and stars, is meant kings, queens, and nobility, then these signs must be symbolical. But we fail to see any force in such a position. Much evidence might be given of the signs of which Luke speaks, "distress of nations and perplexity, the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth." All who are versed in history know that these signs have been strikingly fulfilled within a few years, and even now are having a fulfillment. The shaking of the powers of the heavens is an event which is not yet fulfilled. We read: "Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." Heb. 12:26. "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake." Joel 3:16. Our object has been to show what generation witnessed these signs, and not to burden the reader with unnecessary proof. Our Lord said of the generation living in the days of his flesh (Luke 11:29), "There shall no sign be given it, but the sign of Jonas the prophet." Then certainly that generation was not to witness any remarkable signs. It seems that Christ meant by this language that the sign of Jonas the prophet, which was fulfilled in his death and resurrection, was so much greater than any other that would be in that age, that they all dwindled into insignificance in comparison to it. "Fearful sights and great signs shall there be from heaven." Luke 21:11. These signs, according to Josephus, were literally accomplished at the destruction of Jerusalem, and commentators admit their literality; yet, strange to say, when they come to the signs in the sun, moon, and stars, they make them all figurative. The symbolic position favors the millenarian doctrine, or that of the world's conversion, while the literal proves the much ignored advent doctrine of the second and soon coming of Christ. Is it any more wonderful that great signs should appear before the downfall of the earth, than that they should have appeared before the fall of Jerusalem? It is a remarkable fact, and one that weighs much in proving the literal interpretation, that whenever these signs have been seen the beholders have been impressed with the thought that they betokened the coming of Christ and the end of the world. “GENTLE JESUS, MEEK AND MILD.”
I THOUGHT I was singing my boy to sleep with this little ballad of which he was very fond; but the blue eyes opened, and the quiet voice said, “Mamma, you ain’t always gentle.” In self-justification I replied, “But you know, darling, mamma has to scold you when you’re naughty.” “Yes’m.” The argument dropped; so did the little head upon my bosom. I did not finish the song, nor have I sung it since. Tenderly tucking in the little truth-teller, I reproached myself for deserving his remark, and gently questioned the truth of my answer. Do mothers have to scold? Has scolding any legitimate place in the family government? How is the word defined? “Railing with clamor, uttering rebuke in rude and boisterous language.” Is this a helpful adjunct to parental authority? Why do Christian parents sometimes scold? For two reasons, it seems to us. First, for lack of self-control; second, from habit. Children are often terribly trying, and loud and angry tones seem a safety-valve for our stirred tempers. Besides we feel that gentleness alone can never safely steer the family bark over137 life’s troublous sea. Force, firmness, decision, sternness, even severity, are necessary. A suitable degree of these is not incompatible with gentleness. It is not a synonym of weakness. The gentleness that makes one great comes from subdued strength. This lovely fruit of the Spirit proves an element of power. The “soft answer” often costs the answerer dearly. Sweetness of spirit is the outgrowth of self-control. Serenity of soul, whatever be the constitutional characteristics, comes most frequently from self-discipline and prayerful struggles.—Good Words. THE PARALYTIC HEALED.
By Ellen G. White
AGAIN the mission of Christ brought him to Capernaum. When the news spread abroad that Jesus was a guest at the house of Peter, men, women, and children flocked from every direction to hear the wonderful Teacher. There was a man in the vicinity who was reduced to utter helplessness by the incurable disease of palsy. He had given up all hope of recovery. But his friends and relatives had heard the gracious instruction of Jesus; they had witnessed his wonderful miracles; they saw that he turned none away, that even the loathsome lepers found access to his presence, and were healed, and they began to hope that the paralytic might be relieved if he could be brought under the notice of Jesus. They tried to encourage the sufferer, telling him of the miraculous power of Jesus to cure every malady, of the words of mercy he had spoken to the despairing, and of those who are set free from the power of Satan by a word of his sublime authority. As the palsied man listened to the good tidings, hope revived in his heart that he might be relieved of his terrible infirmity. He longed to see Jesus and place himself in his hands. But when he reflected that dissipation had been the main cause of his affliction, hope sank, for he feared that he would not be tolerated in the presence of the pure Physician. He had loved the pleasures of sin, his life had been a transgression of the law of God, and his bodily affliction was the penalty of his crime. He had long before placed his case in the hands of the Pharisees and doctors, entreating their interest and sympathy, hoping that they would do something to relieve his tortured mind and physical sufferings. But they had looked coldly upon him and pronounced him incurable. They had added to his woe by telling him that he was only suffering the righteous retribution of God for his misdemeanors. It was the custom of the Pharisees to hold themselves aloof from the sick and needy. They held that sickness and distress were always an evidence of God's anger toward the transgressor. He felt that there was no time to lose; already his wasted flesh was beginning to decay. If anything could be done to arrest mortality, it must be done at once. The despairing cry of the dying man was, Oh, that I might come into his presence! His friends were anxious to assist him in gratifying his wish, and several projects were suggested to bring about this result, but none of them seemed feasible. The sick man, although racked with bodily pain, preserved the full strength of his intellect, and he now proposed that his friends should carry him on his bed to Jesus. This they cheerfully undertook to do. As they approached the dense crowd that had assembled in and about the house where Jesus was teaching, it seemed doubtful that they could accomplish their purpose. However, they pressed on with their burden, till their passage was completely blocked up and they were obliged to stop before they arrived within hearing of the Saviour's voice. Jesus was within, and, as was customary, his disciples sat near him; for it was most important that they should hear his words, and understand the truths which they were to proclaim by word or pen over all lands and through all ages. Through the surging crowd, the bearers of the paralytic seek to push their way; but the attempt is useless. They urge the necessity of their case, in order to prevail upon the people to fall back, but it is of no avail. The sufferings of the invalid are increased by his anxiety, and his friends fear that he will die in this scene of confusion. The sick man gazes about him with inexpressible anguish. Must he relinquish all hope when the longed-for help is so near? He feels that he cannot endure so bitter a disappointment. He suggests that they bear him to the rear of the house, and break through the roof and let him down into the immediate presence of Jesus. Seeing that it is his only chance of life, and fearing that he cannot live to be taken home, his friends follow his suggestion. The roof is opened, and the sick man is let down at the very feet of Christ. The discourse is interrupted; the Saviour looks upon that mournful countenance, and sees the pleading eyes fixed upon him with a silent entreaty. He understands the case, for it was he who had led the perplexed and doubting spirit to himself. He had come to the world to give hope to the guilty and wretched. John had pointed to him as "the Lamb of God, that taketh away the sin of the world." The sufferer had wealth, but it could not relieve his soul of guilt, nor remove disease from his body. But divine power attracted him to the Friend of sinners, who alone could relieve him. Jesus acknowledges the faith that is evidenced by the sick man's efforts, under such perplexing difficulties, to reach the presence of Lord, and lifting up his voice in melodious tones, addressed him: "Son, be of good cheer, thy sins are forgiven thee." The burden of darkness and despair rolls from the sick man's soul; the peace of perfect love and forgiveness rests upon his spirit and shines out upon his countenance. His physical pain is gone, and his whole being is transformed before the eyes of the astonished multitude. The simple faith of the paralytic accepted the words of the Master as the boon of new life. He preferred no further request, he made no noisy demonstration, but remained in blissful silence too happy for words. The light of Heaven irradiated his countenance, and the people looked with awe upon the scene before them. Christ stood with a serene majesty that lifted him above the dignitaries of the synagogue and the doctors of the law. The Pharisees, the scribes, and the doctors had waited anxiously to see what disposition Jesus would make of this case. They recollected that the sufferer had appealed to them for help, and that entrenched themselves in the sanctity of their office and refused him one ray of encouragement. They had even expressed annoyance at being troubled with so disagreeable a matter. They had looked with horror upon his shriveled form, and said, We cannot raise one from the dead; dissolution has already commenced. Not satisfied with the agony thus inflicted, they had declared that he was suffering the curse of God for his sins. All these things came fresh to their minds when they saw the sick man before them. They also perceived that the people, most of whom were acquainted with these facts, were watching the scene with intense interest and awe. They felt a terrible fear that their influence would be lost, not only over the multitude present, but also over all who should hear the news of this marvelous event. These lofty men did not exchange words together, but looking into one another's faces, they read the same thought expressed upon every countenance: Something must be done to arrest the tide of popular sentiment. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught these words as an assumption of infinite power, a blasphemy against God, and conceived that they could present this before the people as a crime worthy of death. They did not express their thoughts, but these worshipers of forms and symbols were saying in their minds, He is a blasphemer! Who can forgive sins but God alone? They were laying hold of the Saviour's words of divine pardon, to use as a means by which to accuse him. But Jesus read their thoughts, and fixing his reproving glance upon them, beneath which they cowered and drew back, addressed them thus: "Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk? But that ye may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, and take up thy bed, and go thy way into thine house." Then he who had been borne to Jesus on a litter, and whose limbs were then useless, rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins, seeking its natural channels with unerring precision. The lagging human machinery springs into sudden activity, the animating glow of health succeeds the pallor of approaching death. Oh! wondrous love of Christ, stooping to heal the guilty and the afflicted! Divinity sorrowing over and soothing the ills of suffering humanity! Oh! marvelous power thus displayed to the children of men! Who can doubt the message of salvation, who can slight the mercies of a compassionate Redeemer! The Bible exhorts to get wisdom. The following, from "Pollock's Course of Time," tells us what true wisdom is, and what the world calls wisdom. The Lord says, "I counsel thee to buy of me gold tried in the fire." True wisdom will lead us to do this. J. R. CALKINS.
Rome, N. Y. Wisdom is humble, said the voice of God.
'Tis proud, the world replied. Wisdom, said God,
Forgives, forbears, and suffers, not for fear
Of man, but God. Wisdom revenges, said
The world; is quick and deadly of resentment;
Thrusts at the very shadow of affront,
And hastes, by death, to wipe its honor clean.
Wisdom, said God, loves enemies, entreats,
Solicits, begs for peace. Wisdom, replied
The world, hates enemies; will not ask peace,
Conditions spurns, and triumphs in their fall.
Wisdom mistrusts itself, and leans on Heaven,
Said God. It trusts and leans upon itself,
The world replied. Wisdom retires, said God,
And counts it bravery to bear reproach,
And shame, and lowly poverty upright;
And weeps with all who have just cause to weep.
Wisdom, the world replied, struts forth to gaze;
Treads the broad stage of life with clamorous foot,
Attracts all praises; counts it bravery
Alone to wield the sword, and rush on death;
And never weeps, but for its own disgrace.
Wisdom, said God, is highest, when it stoops
Lowest before the holy throne, throws down
Its crown abased, forgets itself, admires,
And breathes adoring praise. . . .
Thus did Almighty God, and thus the world,
Wisdom define. . . . Hence, he that to the worldly wisdom shaped
His character, became the favorite
Of men--was honorable termed; a man
Of spirit; noble, glorious, lofty soul;
And as he crossed the earth in chase of dreams,
Received prodigious shouts of warm applause.
Hence, who to godly wisdom framed his life,
Was counted mean, and spiritless, and vile;
And as he walked obscurely in the path
Which led to Heaven, fools hissed with serpent tongue,
And poured contempt upon his holy head;
And poured contempt on all who praised his name. The wise man, said the Bible, walks with God,
Surveys, far on, the endless line of life;
Values his soul; thinks of eternity;
Both worlds considers, and provides for both;
With reason's eye his passions guards; abstains
From evil; lives on hope, on hope, the fruit
Of faith; looks upward; purifies his soul;
And drinks with angels from the fount of bliss.
The multitude aloud replied (replied
By practice). . . .
The wise man first of all eradicates,
As much as possible, from out his mind,
All thought of death, God, and eternity;
Admires the world, and thinks of time alone;
Avoids the Bible, all reproof avoids;
Rocks conscience, if he can, asleep; puts out
The eye of reason; . . .
Lets passion loose; the substance leaves; pursues
The shadow vehemently, but n'er o'ertakes;
Puts by the cup of holiness and joy;
And drinks, carouses deeply in the bowl
Of death; grovels in dust; pollutes, destroys
His soul; is miserable to acquire
More misery; deceives to be deceived;
Strives, labors to the last, to shun the truth;
Strives, labors to the last, to dam himself;
Turns desperate, shudders, groans, blasphemes, and
And sinks--where could he else?--to endless woe,
And drinks the wine of God's eternal wrath.
The learned thus, and thus the unlearned world,
Wisdom defined. Character Judged by the Family
The truest criterion of a man's character and conduct is invariably to be found in the opinion of his own family circle, who, having daily and hourly opportunities of forming a judgment of him, will not fail in doing so. It is a far higher testimony in his favor for him to secure the esteem and love of a few individuals within the privacy of his own home, than the good opinion of hundreds in his immediate neighborhood, or that of ten times the number residing at a distance. In fact, next to a close and impartial self-scrutiny, no question comes so near the truth as for a man to ask himself—"What is thought of me by the familiar circle of my own fireside?" Would that all remembered this!