"Verily I say unto you, This generation shall not pass till all these things be fulfilled." Matt. 24 : 34.
WE have endeavored to show that the signs spoken of indicate the occurrence of certain events; now the question arises, When shall these things be? Emphasizing the word when, in the fifteenth verse, makes the matter plain: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains." The disciples knew by this sign when to make their escape from the doomed city. This sign also taught them that the destruction of the city was near. (Its application to the present time, will be seen in the conclusion.) We learn from Luke 21 : 20, that the abomination of desolation was the Roman army. We have, therefore, come to the unmistakable answer to the first question, "When shall these things be?" Christ did not tell his disciples the year nor the day when the city would be destroyed, neither the day nor hour when he would come the second time, and when the end would come; but he told them plainly when they might know these events were near.
It is plain that the entire language between the 15th and 21st verses, have direct reference to the calamities following the fall of the city; but what follows from the 21st to the conclusion of the chapter, must be a continued history, from the beginning of the days of tribulation, down to the end. The language of the 21st verse naturally seems to imply (for then, etc.) that the tribulation commenced with the fall of the city, and the flight of the Christians. There are reasons which cause us to think that this is so; and as this verse has an important bearing on the subject, we shall try to show the claims of both sides. According to Campbell's translation, "Because there shall be, or afterwards there shall be." (See "Greenfield's New Testament Lexicon.") 1. It is evident that this prophecy was fulfilled in consecutive order, that is, the events connected with it. 2. That before this, the Jews could not be considered the true people of God, and therefore in no sense the elect. 3. It is plain that Christ addressed his disciples (as the context shows), using the pronouns ye and your. But, says the objector, does Luke speak of the troubles of the Jews? Certainly, for he says: "There shall be great distress upon the land, and wrath upon this people." He also says, "Because these be the days of vengeance, that all the things which are written may be fulfilled."
Again, the 24th verse of the 21st chapter: "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 by the Gentiles, until the times of the Gentiles be fulfilled." (See Dan. 9 : 26, 27; Deut. 28 : 53, 56, 57.) As Christ speaks of the same things foretold in Daniel, we think it unreasonable to suppose that he did not allude to the calamities of the Jews, for in the siege of Jerusalem it is estimated that 1,350,000 perished. It is often true that one of the evangelists omits certain points which another records, but from them all we get a full account, or all that is necessary; thus the gospels must harmonize. So it is in the case before us. They record different trains of events. But we cannot say that Christ did not allude to the calamities of the Jews in Matt. 24 : 21.
Bishop Newton, in his work on the prophecies, Dissertation 20, part 3, says: "After the revolt of the Jews, the city was again besieged by the Romans under Adrian, and entirely burnt and consumed. The Jews were subdued with most terrible slaughter; fifty of their strongest castles, and nine hundred and eighty-five of their best towns, were sacked or demolished; 580,000 men fell by the sword in battle, besides an infinite multitude who perished by famines, and sickness, and fire, so that Judea was almost all desolated. The Jewish writers themselves reckon that doubly more Jews were slain in this way, than came out of Egypt, and that their sufferings under Nebuchadnezzar and Titus, were not so great as what they endured under Adrian. Of the Jews who survived the second ruin of this nation, an incredible number of every age and sex, were sold like horses, and dispersed over the earth." At this time, the site of the temple was "ploughed as a field." These calamities did not occur until about one hundred years after Christ made the prediction; consequently, cannot refer to the calamities under Titus, unless generation means a hundred years; and Christ referred to the continued troubles of the Jews.
The word tribulation, from the Latin tribulo, to thresh, to beat, is defined by Webster, "severe affliction, distresses of life, vexations." In Scripture, it often denotes the troubles and distresses which proceed from persecutions. We read in Dan. 7 : 25, that the saints, times, and laws shall be given into his hand until a time, times, and dividing of time (or 1260 years). The first part of the verse says that he should "wear out the saints of the Most High." This whole text plainly predicts the papal persecutions, during which, from fifty to one hundred millions were slain. In these persecutions, Christians suffered in many ways, often terribly tortured, their persecutors not wishing to destroy them suddenly, as they would suffer so little. This accords with the prediction that they should "wear out the saints." Again, the Bible Union translation renders the word tribulation, affliction. It may therefore mean (such meaning "of that kind or of the like kind"), "then shall be great affliction of that kind that never was," etc. The 22d verse, "And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened," plainly denotes the tribulation that came upon the disciples, or followers of Christ. How could the elect be blessed by the shortening of the days, when they all escaped, three or four hundred, before the siege of the city begun?
It is evident that Luke speaks particularly of the troubles of the Jews; and it is also equally plain that Matthew and Mark speak of the great and long tribulation which came upon the church, for the prediction already alluded to in Daniel, that they should wear out the saints, signifies that this time of trouble would be long. The papacy was clothed with civil power to punish heretics during the long period of 1260 years, and had not this period been shortened, the martyrdom of the elect, or of the church, would have continued to 1798. Had these persecutions continued to that time, probably no flesh of the elect would have been saved. These terrible persecutions were restrained by Luther and his associates. There has not been a general persecution against the church since the year 1700; thus the prophecy was fulfilled, "they shall be holpen with a little help." Dan. 11 : 34. "The earth helped the woman." Rev. 12 : 16. We are therefore brought down in this prophetic discourse into the nineteenth century, even to the present time.
(To be Continued.)
PERFECTION THROUGH SUFFERING.
By W. N. Glenn
BY W. N. GLENN.
THERE is no lesson in the Christian school so hard to learn as this. There is no condition in the plan of salvation that the Christian is so loth to accept as that of suffering in order to be made perfect. We are very apt to complain loudly when we suffer in consequence of our own folly, and murmuring because of inconveniences, or losses, or persecutions, for the truth's sake, is quite common.
One loses a lucrative position, another loses caste in some social circle, another brooks the alternative of a divided family, another the persecution of friends and relatives, another is chafed with the chains of some slavish habit, another has sacrificed some favorite amusement, another in the warm zeal of first love has given largely of his means to the Lord's cause. An evil day comes unawares, the careless or self-sufficient soul has unwittingly allowed its hold on Heaven to slacken. Temptations arise, and there is not faith to overcome; the eye is lured backward and bewildered with the elements of the world. Then the complaints arise, and each one imagines he has paid a terrible price for the little hope he enjoys. He broods over it, and wonders why he should suffer more than any one else.
There is nothing that so begets leanness of soul as this brooding over and conversing about what we have sacrificed by trying to serve the Lord. It is not only a positive check to spiritual growth, and a backward tendency toward the old thraldom of sin, but it is the height of ingratitude and lack of appreciation of the gift of God.
Christians all pray for and look forward to a "perfect day." We know and acknowledge that we must form perfect characters in order to stand before the law of God in the Judgment. But have we considered that the only road to perfection lies through suffering? This is undoubtedly what the Scriptures teach. Nor was our Master an exception to the rule; no indeed, but his example is laid down in all things as the rule. "The disciple is not greater than his Lord." Read how Paul expresses it in Heb. 2:10: "For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering." And in the 5th chapter and 8th verse: "Though he were a son, yet learned he obedience by the things which he suffered." Now what Christian, in these last days, will object to learning in the same school in which his Master learned so perfectly? But the Lord never once murmured or complained on account of his sufferings and trials.
Of the followers of Jesus, perhaps none suffered more than did the Apostle Paul himself, and his testimony is therefore the more valuable. To the Romans he could write: "We glory in tribulations, also, knowing that tribulation worketh patience." And in like manner he could rejoice in his sufferings for the Colossians. Also in 2 Cor. 12:7-10, he writes: "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong."
Here we have a demonstration of the practical utility of suffering—to keep us from being exalted over our many Christian privileges. The same apostle writes to the Philippians, "If I be offered (Greek, poured forth) upon the sacrifice and service of your faith, I joy and rejoice with you all. For the same cause also do ye joy and rejoice with me."
We will now hear James' testimony. In the 1st chapter, verses 2-4, we read: "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." And in the 12th verse: "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."
And now comes Peter's testimony, "For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye; and be not afraid of their terror, neither be troubled. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear; having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit." 1 Peter 3:12-18.
We have also the experience of Peter, and some of the other apostles, given in Acts, 5th chapter. After being put in prison, the angel of the Lord released them and told them to go and preach in the temple. For this they were again arrested, and taken before the council, which decided that they should be beaten and set free. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name."
There is, however, no more comforting assurance on this question than the words of Jesus, Matt. 5:11, 12: "Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you." When we turn to the 12th chapter of Hebrews77we find that suffering, or chastening, which implies suffering, is utterly indispensable in the endeavor to obtain eternal life. "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons." Verses 6-8.
It would seem that all this testimony could not fail to impress the mind with the importance of suffering as a means of bringing the disciple of Christ safely and surely on through humility and patience to perfection. And the example and words of the Master and his apostles, ought to be sufficient to dispel all murmuring and beget rejoicing when on account of the truth we are accounted worthy to suffer.
The Sabbath School.
By Ellen G. White
CHRIST'S REJECTION AT NAZARETH.
BY MRS. E. G. WHITE.
WHEN the time had come for Jesus to introduce himself to his own people in his true character, he went to Nazareth, where he was known as an unpretending mechanic, and entered a synagogue upon the Sabbath. As was customary, the elder read from the prophets, and exhorted the people to continue to hope for the Coming One, who would bring in a glorious reign, and subdue all oppression. He sought to animate the faith and courage of the Jews, by rehearsing the evidences of Messiah's soon coming, dwelling especially upon the kingly power and glorious majesty that would attend his advent. He kept before his hearers the idea that the reign of Christ would be upon an earthly throne in Jerusalem, and his kingdom would be a temporal one. He taught them that Messiah would appear at the head of armies, to conquer the heathen and deliver Israel from the oppression of their enemies.
At the close of the service, Jesus rose with calm dignity, and requested them to bring him the book of the prophet Esaias. "And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth."
The scripture which Jesus read was understood by all to refer to the coming Messiah and his work. And when the Saviour explained the words he had read, and pointed out the sacred office of the Messiah,—a reliever of the oppressed, a liberator of the captives, a healer of the afflicted, restoring sight to the blind, and revealing to the world the light of truth,—the people were thrilled with the wisdom and power of his words and responded to them with fervent amens and praises to the Lord. Jesus had not been educated in the school of the prophets, yet the most learned Rabbis could not speak with more confidence and authority than did this young Galilean.
His impressive manner, the mighty import of his words, and the divine light that emanated from his countenance, thrilled the people with a power they had never experienced before, as Jesus stood before them, a living expositor of the prophet's words concerning himself. But when he announced: "This day is this scripture fulfilled in your ears," the minds of his hearers were brought back to consider what were this man's claims to the messiahship—the highest position that man could occupy.
The interest of the congregation had been thoroughly awakened, and their hearts had been stirred with joy; but Satan was at hand to suggest doubts and unbelief, and they remembered the captives in bondage who needed special aid. Many of those present were acquainted with the humble life of Jesus, as the son of a carpenter, working at his trade with his father Joseph. He had made no claims to distinction or greatness, and his home was among the poor and lowly.
In marked contrast with this humble man was the expected Messiah of the Jews. They believed that he would come with honor and glory, and set up, by power of arms, the throne of David. And they murmured: This cannot be the One who is to redeem Israel. Is not this Jesus, the son of Joseph, whose father and mother we know? And they refused to believe him unless he gave them some marked sign. They opened their hearts to unbelief, and prejudice took possession of them, and blinded their judgment, so that they made no account of the evidence already given when their hearts had thrilled with the knowledge that it was their Redeemer who addressed them.
But Jesus now showed them a sign of his divine character by revealing the secrets of their minds. "And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself; whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed saving Naaman the Syrian."
Jesus read the inmost thoughts of those who were before him, and met their questioning with this relation of events in the lives of the prophets. Those men whom God had chosen for a special and important work were not allowed to labor for hard-hearted and unbelieving people. But those who had hearts to feel, and faith to believe, were specially favored with evidences of God's power displayed through his prophets.
By the apostasy of Israel in Elijah's day, Jesus illustrated the true state of the people whom he was addressing. The unbelief and self-exaltation of the ancient Jewish nation caused God to pass over the many widows in Israel, and the poor and afflicted there, to find an asylum for his servant among a heathen people, and to place him in the care of a heathen woman; but she who was thus especially favored had lived in strict accordance with the light she possessed. God also passed over the many lepers of Israel, because their unbelief and abuse of precious privileges placed them in a position where he could not manifest his power in their behalf. On the other hand, a heathen nobleman, who had lived faithful to his convictions of right, and fully up to his highest privileges, but who felt his great need of help, and whose heart opened to receive the lessons of Christ, was, in the sight of God, more worthy of his special favors, and was cleansed from his leprosy, as well as enlightened in regard to divine truth.
Here Jesus taught an important lesson that should be received by all who profess his name to the end of time. It was this: That even the heathen, who live according to the best light they have, doing right so far as they are able to distinguish right from wrong, are regarded with greater favor by God than those who, having great light, make high pretensions to godliness, but whose daily lives contradict their profession. Thus Jesus stood before the Jews, calmly revealing their secret thoughts, and pressing home on them the bitter truth of their unrighteousness. Every word cut like a knife as their corrupt lives and wicked unbelief were laid before them. They now scorned the faith and reverence with which Jesus had at first inspired them, and they refused to acknowledge that this man, who had sprung from poverty and lowliness, was other than a common man. They would own no king who came unattended by riches and honor, and who stood not at the head of imposing legions.
Their unbelief bred malice. Satan controlled their minds, and they cried out against the Saviour with wrath and hatred. The assembly broke up, and the wicked people laid hands upon Jesus, thrusting him from the synagogue, and out of their city, and would have killed him if they had been able to do so. All seemed eager for his destruction. They hurried him to the brow of the steep precipice, intending to cast him headlong from it. Shouts and maledictions filled the air. Some were casting stones and dirt at him; but suddenly he disappeared out of their midst, they knew not how, or when. Angels of God attended Jesus in the midst of that infuriated mob, and preserved his life. The heavenly messengers were by his side in the synagogue, while he was speaking; and they accompanied him when pressed and urged on by the unbelieving, infuriated Jews. These angels blinded the eyes of that maddened throng, and conducted Jesus to a place of safety.
A NEGRO'S EXPERIENCE.
As I passed a small colored church I halted a moment to speak with the aged sexton who was sitting in a pensive mood upon the front steps. His once stalwart form was much bent by reason of the weight of years and the infirmities of age. His locks were silver, while his real ebony face was lighted up with an expression of the purest kindness. I said:—
“Uncle Payne, where were you raised?”
“Ober de mountains, sah, down in ole Forquier.”
“What is your age?”
“I's nigh on to eighty, so de white folks say.”
“Well, you are getting quite aged, Uncle Payne!”
“Yes, sah, I's gettin' ole, and has spent de most ob my life in sin an' folly, serbin de debil.”
“Ah! that is bad, Uncle Payne; but how long since you became a Christian?”
“Sens jis' afore de wa', sah.”
“Well, it has been a good while since then, Uncle Payne; you should have considerable experience by this time.”
“Yes, sah, I ought to hab, but I's jis' now learnt how to chaw the crusses.”
“How is that, Uncle Payne? I do not quite understand what you mean.”
“Well, sah, you see I came to Jesus, an' gib my heart to him, and for a long time, I thought de Lord must be feedin' me wid pie an' cake, an' all good things. I was not pleased if he didn't, but now I's satisfied any way. I can take a crus' from his hand as well as anything. I's got de witness in me.”
I went away pondering over what I had heard. I said, “Oh! there is the secret—‘the witness in me.’” How many are there who follow the Master not because of the miracles which he did, but because they eat of the loaves and fishes and are filled! How many seek “the pie and the cake,” but spurn the idea of crusts though presented by the Father's hand! We must take the crust as well as the cake, if we would have the witness in us.—Messiah's Herald.
COMING AGAIN.
By E. A. Kittredge
THE ascension of Christ is interwoven with an angelic promise that he will come again. No words could possibly be plainer than the message which angels brought to those grieving hearts of the little group on Olivet. "This same Jesus shall so come in like manner as ye have seen him go into heaven." And this message is in perfect harmony with the repeated utterances of our Lord before his crucifixion. I have no theory upon the subject. I am satisfied with the simple word of God, and am willing to leave the theorizing to others—more than satisfied with the stupendous, glorious fact that he is coming to crush Satan and death under his feet; coming to claim his own, who will be caught up to meet him in the air; coming to reign on earth as in Heaven; coming to make earth a heaven below. Do you ask, When is he coming? He has expressly told us that we are not to know this, but we are to expect him every day and hour, and this is to be the inspiration of earnest toil and patient waiting. Do you ask, How is he coming? I only know so far as the angel has told us, "In like manner as ye have seen him go into heaven." The cloud of glory will form his stairway earthward, as it once was his stairway heavenward.—E. A. Kittredge.
Improving God’s Mercies
It is not the mentioning of mercies but the improvement of them to piety, which expresses our thankfulness to God.
Better Sabbath-School Teachers
BETTER qualifications on the part of the Sabbath-school teacher is a want as universal as the Sabbath-school itself. From everywhere the cry comes up, "We need, and must have, teachers better fitted for their work." The way to get them is to go to work and make them. They will not drop down from the moon, or like manna in the desert. The Saviour took his followers, and trained them. The Sabbath-school superintendent and pastor must follow his example.
THE SECOND COMING OF CHRIST.
By Uriah Smith
HOW WILL IT AFFECT THE CASE OF THE WICKED?
TAKE heed, said Christ, that no man deceive you. And it was in reference to this very subject of his second coming that he uttered these words. Was it because he knew that, on this, the most momentous of all subjects, men would court deception?
Be that as it may, it is a fact which challenges observation, that here people seem willing to be misled. By this event, understood as the Bible describes it, an issue is presented of such a nature that to meet it a preparation is required which cuts across all worldly desires, all carnal propensities, all earth-born purposes and pursuits. And rather than turn from these, and endure the crucifixion of the carnal mind, and walk the humble path of self-sacrifice, they shut their eyes to the event itself, or listen with complacency and pleasure to the deceiver’s words, while he falsifies God’s revelation in reference to the nature of Christ’s second coming, and the effects that will follow.
1. The effort is first made to deny the event itself. No such thing is literally to take place, it is claimed, as the second coming of Christ. This is all figurative. It has already taken place, or is daily taking place, or is to take place in the future, in some secret or hidden manner.
2. The plain word of God beating into the dust these false assumptions, the next effort made is to make it appear that, though such an event as the appearing of Christ in the clouds of heaven is really to take place, it is not of such a nature as to excite any alarm; for probation will still continue, and the sinner can still find salvation.
We lay it down therefore as the first proposition that in connection with the coming of Christ probation ends. This will appear evident when we consider the change it involves in Christ’s position. He is revealed to us in the characters of prophet, priest, and king. His prophetic office he fulfilled while here upon the earth. His priestly office he maintains so long as he continues to occupy the position he assumed when he ascended up on high as intercessor for us before the Father. The whole work of salvation is summed up in the priesthood of Christ. Outside of this, including the types and symbols pointing to it, no salvation is offered to the guilty. But when Christ comes he does not come as a priest, but a king. When John in vision saw him coming in his glory, his attention was attracted by a peculiar inscription upon his vesture and upon his thigh. His vesture was dipped in blood, but it did not obscure the majestic title inscribed thereon. He looked, and behold it was written, "King of kings and Lord of lords!" Therefore when Christ comes, his priestly work has ended, and salvation is no longer offered to the impenitent.
There is another scripture which is explicit upon this point: Rev. 22:11: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." This language certainly brings to view that moment into which is concentrated all the solemnity of the work of salvation for a lost world; when the character of every one is unalterably fixed, and his case is irrevocably decided for an endless eternity. And when is this? Just before the Lord appears; for the next sentence in the chapter reads, "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Hence by what his works have been up to that time, and what they may be afterward, is every man’s eternal destiny decided.
The second coming of Christ draws the line of final separation between the righteous and wicked. He shall separate them as a shepherd divideth his sheep from his goats. Matt. 25:32. Hence it is certain that there is no probation beyond.
The announcement of Christ’s second coming is therefore the announcement of that solemn fact in human history, the end of probation for all that are living upon the earth at that time. Sinner, your only hope is to seek Christ and his salvation before that fearful hour; for then his work will be to judge and execute, and not, as now, to plead and pardon.
The coming of Christ will put an end to all enterprises, and overturn every position, and abolish all situations, that are not founded upon his saving work. Kings then forget their kingly power; for one appears who is king over them. The rich men forget their wealth, or only remember it to throw it to the moles and bats in wild despair at the fact so suddenly revealed that their gold and silver cannot save them. The chief captains and mighty men change suddenly their lordly tones, and leave their haughty orders half unsaid, lost in anxiety for their own safety. And all, high and low, rich and poor, honorable and debased, business workers and pleasure seekers, flee from the face of a terror unknown to earth before; for they know that the Lamb’s great day of wrath is come. Conscious that they have willfully and wantonly despised his mercy, and insulted his power, they now plunge into the caves of the mountains, and the fissures of the convulsed and reeling earth, and implore the rocks to crush them, and the mountains to bury them from his incensed presence. Rev. 6:14-17.
The coming of Christ destroys all the wicked living at that time. Paul in 2 Thess. 1:7-10, describes the revelation of the Lord Jesus in flaming fire, and says that it is to take vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; and that they shall be punished with everlasting destruction from (or by) his presence and the glory of his power.
In the parable, Luke 16:19-27, which illustrates the ascension of Christ to receive his kingdom, and his second coming after having received his kingdom, the fate of the wicked is set forth in verse 27: "But those mine enemies which would not that I should reign over them, bring hither and slay them before me."
Again, in the vision of Rev. 19, where the second coming of Christ is represented by the figure of a conqueror riding forth upon a white horse, after the battle between the kings of the earth and him that sat upon the horse, we read: "And the remnant [all that were left] were slain by the sword of him that sat upon the horse."
Finally, at the coming of Christ, universal destruction is brought upon the face of nature, and the earth is reduced to its original condition of disorder and chaos. The prophet Isaiah describes it in forcible language (chapter 24) as made empty and waste and turned upside down; as mourning and languishing and fading away; as devoured by the curse and becoming desolate; and as utterly broken down and dissolved, and reeling to and fro like a drunkard, and removed like a cottage. And John says that when the great day of wrath comes, the heavens depart as a scroll and every mountain and island are moved out of their places. Rev. 6:14. And again he declares that when the great voice from the throne in the heavenly temple declares that all is finished, the islands flee away, the mountains are not found. Rev. 16:20. The earth is shaken by the voice of God; and that shaking, says Paul, Heb. 12:27, signifies its removal. The imagination cannot grasp the reality of that mighty convulsion which shall level every mountain, and unmoor every island. Jeremiah had a view of it when all this had transpired, and he says the heavens had no light, and lo! the earth was without form and void. Jer. 4:23.
Such are some of the scenes attending the coming of the Son of man. Shall we say that they are of no consequence, and bid the sinner dream on his pleasing dream of peace and safety? No! but rather with all our power we warn him to flee, while yet he may, from the wrath that surely is to come.
U. S.
THE SABBATH AS A MEMORIAL.
By John Nevins Andrews
WHEN God had finished the creation of the heavens and the earth, he instituted the Sabbath to commemorate that infinite work. This is plainly taught in Gen. 2:2, 3, and Ex. 20:11. Yet it is said that when he raised his Son from the dead he determined that the Sabbath should thenceforth commemorate that event, and so changed the institution from the day on which he rested from his creative work to the day on which he raised Christ; but nothing of this kind is stated in the Bible.
To show the absurdity of this view, I will suppose that, instead of ordaining an institution to commemorate his creative work, he had set up a literal monument for that purpose. Thus, the heavens and the earth being finished, God erected a monument with the following inscription: "In six days God created the heavens and the earth, and rested on the seventh. This monument was erected to commemorate that work." However, when the Father raised his Son from the dead, he thought it good to make an addition to the words upon this monument, and under the original inscription he placed a second, which reads thus: "God raised his Son from the dead on the first day of the week. This monument was erected to commemorate that event."
This illustrates the case of those who say that the Sabbath commemorates the creation of the world and the resurrection of Christ; but whoever reads the two inscriptions on the same monument, will say that one of them is a falsehood, for they contradict each other; and it would not be difficult to determine that the untruth is in the second inscription. Others think to remedy this difficulty by the statement that he removed the original inscription and then engraved the second. This does not avoid the falsehood, it only hides it in the case of those who do not think; while thoughtful men will say, "This monument was not erected to commemorate the resurrection of Christ, for it had been standing four thousand years when he was raised from the dead."
If the Great Architect lacked materials he might have demolished the original monument and used its stones to erect another, and on it he would have written the second inscription. This is what many assert that he did. In that case he declares the first event no longer worthy to be commemorated, and the original monument no longer worthy to exist. This is to say, that the creation of the heavens and the earth is no longer worthy of commemoration, and the Sabbatic institution no longer worthy to be hallowed.
The resurrection of Christ is worthy of a divine memorial; but it is not necessary to inscribe a falsehood upon the memorial of creation, nor yet to destroy that memorial in order to secure a memorial of Christ's resurrection. As the Lord's supper commemorates the death of Christ, so does baptism commemorate his resurrection, Rom. 6:1–5; Col. 2:12; 1 Pet. 3:21; while the Sabbath remains the Memorial of Creation.
J. N. A.
A CORRECTION.
By James White
IN an article in the SIGNS of Jan. 20 (No. 3), on Law and Liberty, I quoted from Dr. Guard, and he is there made to say, "There is no pardon where there is no law."
This statement is truth, and important to consider. There is no pardon where there is no sin, and there is no transgression where there is no law. Hence the preaching of the gospel--an offer of pardon--without a basis of law is a nullity. It may please the ear, but it produces no deep conviction; it lacks the power for genuine conversion.
But this was not the truth spoken by Dr. Guard in the speech from which I quoted; and it is foreign to the object of the article. The Doctor's statement was, "There is no freedom where there is no law." And this is also important to consider, and a truth not so readily appreciated as the other, as some in this age of "vain religions" affect to think that law-keeping is synonymous with bondage. The very idea of keeping the law of God seems an outrage to their sense of gospel liberty! To us there appears a plain connection between law-breaking and bondage; and to every man in our penitentiaries this truth is a sad reality. And every honest free man knows that he is free because he obeys the law of the land. Why, then, should any think it strange that James called the law of God the law of liberty? He named two precepts of the Decalogue, and we cannot see how any candid person can think that it is more consistent with gospel liberty to break these precepts than to keep them. To kill and to commit adultery may be pleasing privileges to "the carnal mind" which "is not subject to the law of God, neither indeed can be." But carnal license is very far from gospel freedom. The former delights in sin; the latter delights in the law of God. See Ps. 1:2; 119:35, 47, 97; Rom. 7:14, 22.
We repeat what we said before, because it cannot be too much impressed upon the minds of the people, that, There can be no liberty without conservation of79rights; but anarchy or lawlessness recognizes no rights, and therefore is inconsistent with liberty. "I will walk at liberty, for I seek thy precepts." Ps. 119:45. This is the Bible method of walking at liberty. They who choose any other will one day be made to realize that they have made an unfortunate choice.