Earlier text: Ancient TahpanhesChristianity and Paganism
The noted Episcopal clergyman, R. Heber Newton, writes:— “Christianity is but a flower of paganism. Scratch a Russian, and you will find a Tartar; scratch a Christian, and you will find a pagan. Much of our business is conducted on pagan principles. Statecraft of even the most Christian kind is unblushingly pagan. The religion of the educated masses is the superstition of our heathen ancestors, rebaptized with Christian names. If our own church is prepared to justify its ecclesiastical paganism by confessing that it ministers to the pagan classes, let its shame be that it ministers to them still as though they had not been led up out of superstition.” This is true, if slightly modified. If in the first sentence he had said popular Christianity, and in the second had said many a professed Christian, there could be no exception taken. That which is generally called Christianity, is but a slightly modified form of Catholicism, which is indeed but “the superstition of our heathen ancestors, rebaptized with Christian names.” But this is far different from the Christianity of the Bible. We can only wonder why men who make such confessions do not leave the heathen superstitions, and accept “the commandments of God and the faith of Jesus.” The Name and Word of God.
By James White
THE psalmist thus addresses Jehovah: “Thou hast magnified thy word above all thy name.” Ps. 138:2. These words contain an important lesson to all to whom God has graciously revealed his name and word. 1. The name of God is holy, and greatly to be reverenced. He will not hold him guiltless who profanes it. Ex. 20:7; Lev. 19:12. It is a glorious and fearful name. Deut. 28:58. In “the Lord’s prayer,” before any petition is presented, respect is paid to the name of the Father. Matt. 6:9. Through his name his people overcome their enemies. Ps. 44:5. He will bless them who think upon his name. Mal. 3:16. The reproach that sin and sinners have brought upon his name will yet be removed, and incense will be offered to his name in all the earth. Mal. 1:11. 2. Jesus, the Son of God, bears the name of his Father. He is called God. Heb. 1:8, 9. His name is Wonderful, and the Mighty God. Isa. 9:6. Men should honor him even as they honor the Father. John 5:23. This, so far from robbing God of his honor, glorifies him in the earth; for God is glorified in the Son. John 13:31; 14:13; Phil. 2:11. He is the brightness of the Father’s glory, and the express image of his person. Heb 1:3. He is before all things, and by him were all things created. Col. 1:16, 17; John 1:1-3. In him dwells all the fullness of the godhead bodily. Col. 2:9. Every knee shall bow to him, and every tongue shall confess him. Phil. 2:10, 11. No finite mind can conceive the power and glory of the Son of God. It is not robbery for him to be equal with God. Phil. 2:6. It can be no reproach to the Eternal One, to give his name to such an exalted being as his Son. 3. The word of God is glorious. “Every word of God is pure.” Prov. 30:5. His word shall stand forever. Isa. 40:8. He will have respect to those who tremble at his word. Isa. 66:2. His judgments also more to be esteemed than much fine gold. Ps. 19:10. His law is better than thousands of gold and silver. Ps. 119:72. The passages of scripture which speak in praise of the word and law of God are a great multitude. The honor of his word must be preserved. The Lord will honor all who reverence his word, as this is the basis of all his honor. He who does not maintain the integrity of his word will soon suffer the dishonor of his name. Therefore, they who lightly esteem the word of God, are as guilty as they who profane his name. 4. Man, by transgressing the law of God, became subject to its penalty, death. By disregarding the word of the Lord man fell, and thereby a controversy existed between God and man, which could result only in man’s destruction. Man had set himself against the law of God, and the law stood against man. The authority of the law of God is the authority of God himself, and no man can stand in the Judgment unless he is in harmony with the law by which he shall be judged. Eccl. 12:13, 14; Rom. 2:12. The law was right, and man was wrong. The word of God must endure, and therefore man, the transgressor, must fall before it. 5. But help was laid upon One who was mighty. Ps. 89:19. Jesus, the exalted, the glorious Son of God, undertook to rescue man. God is infinitely just, and he will by no means clear the guilty. Ex. 34:7; Num. 14:18. Sin is a reproach upon the name and Government of God, and this reproach must be thrown off. This is the work of Jesus in the gospel. To maintain the honor of God is the first object of the gospel. The love of God would lead him to devise a means to save man; but justice must be reconciled and approve the plan. Jesus came, not to please man, but to please his Father. If man will be saved he must renounce his own will, and do the will of God. The first song of the angels, who announced the birth of a Saviour, was not, “Good will to man,” but “Glory to God in the highest.” Jesus did not undertake to free man from the restraints and requirements of the law which held him under condemnation, but to free him from the bondage of sin,—from his own carnal mind, and to impart to him the ability to serve God in spirit and in truth. Sin perverted his nature and alienated his heart from God, so that without the Saviour’s help, he could not serve the law of God. Rom. 8:7, 8; cf. chap. 5:1. Jesus saves from sin; he died to put away sin. Matt. 1:21; Heb. 9:26. God will be just while he justifies the believer in Jesus. Rom. 3:26. He will not relax his justice to please a world in rebellion. To do so would disgrace his name and Government. The honor and integrity of his law must be vindicated, either in the death of the sinner or by a sacrifice of substitution. By means of such a sacrifice, pardon might be granted on such terms as would be honorable to the Government, and vindicate the honor of the broken law. It cannot be set aside without disgrace to God. Its claims must be honored, either by obedience or sacrifice. Man had lost the power to render the former; and if he rendered the latter, it would be in his own eternal loss. A substitute must be found, or man be left to utter ruin. Jesus was given, and offered himself as the substitute. 6. To save man by becoming a sacrifice to the law, Jesus must become subject to man’s conditions. Accordingly, he was “made under the law.” Gal. 4:4. “He hath made him to be sin for us, who knew no sin.” 2 Cor. 5:21. As he did only that which was pleasing to his Father, he was not a sinner in fact, or in his own person, but by substitution or imputation. Now the controversy between sinners and the law assumes an importance which had not appeared before. Not only man, but the Son of God is subject to the penalty of the divine law. If angels wondered that man stood against the law of God, what must have been their astonishment to behold the Son of God voluntarily take upon himself man’s condition, and become subject to the claims of a violated law! How shall the controversy now terminate? Shall the law enforce its claims upon this divine being, and take him as his victim, or shall man, through his substitute, secure exemption from the demands of the law! The love and the justice of God seemingly enter into the conflict, and appear to be in antagonism. His love must move him to exempt his own beloved Son from the death which the law requires by reason of the condition which he has assumed; his justice requires that on account of his assuming the sinner’s condition, as the sinner he must die. To save him from death, under these circumstances, would be to show to the world that he whom the law condemns, may escape without an atonement being made to the honor of the broken law. To let him die would be to vindicate the claims of the law, and to magnify it and the justice of God so as no created being could conceive to be possible. The divine Son of God may now triumph over the law—over justice—and escape the penalty of the transgression which he has assumed, or he may “magnify the law and make it honorable” by yielding to its claims. God may relax his law to save his beloved Son, who bears his own nature and his own name, or he may maintain his justice and magnify his word above all his name. If ever the law of God is to be relaxed; if505 ever its claims are to be set aside, now is presented the fitting occasion for such a display of divine forbearance. If ever love is to be caused to triumph over justice, now is offered the opportunity. In this we must remember that he was a representative. He stood for others; he died not for himself; the law made its demands on him for their sins. If he triumphed over the law, it was their triumph over justice. God is love. But love is not the only element in the divine character. His justice is also infinite, and can never be set aside. Love may devise a plan of salvation, but it must be such a plan that justice can approve it, or there will be a conflict of the divine attributes. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. But in this the claims of the law were by no means lost sight of. So far from it, that the beloved Son died a sacrifice to the law, to meet its claims; to lead man back to obedience; to save him, not only from the penalty, but from the dominion of sin; to render pardon consistent with justice; to make salvation possible without dishonor to the divine Government; "that God might be just, and the justifier of him who believeth in Jesus." Rom. 3:26. Some affect to think that we slight the Saviour by honoring the law. But not so. He it is who magnifies the law and makes it honorable. The law was always honorable; it was perfect; it was holy, and just, and good. It marked out the whole duty of man. "We know that the law is spiritual." But carnality and sin had obscured the glory and honor of the law. Jesus restores it to its appropriate position in the world as a spiritual, glorious law, having the love of God for its basis, and love to God and man for its fulfillment. Matt. 7:12; 22:35-40; Rom. 13:10; 1 John 5:3. If any wish to understand how highly God regards his law, how he abhors its transgression, let them look upon the cross of Calvary. See the beloved Son of the Most High God bearing the burden of man's transgression. Hear his cry of agony as he suffers the penalty of sin, and magnifies the justice of the divine law. We slight the Son of God! Far from it. No one can fully appreciate the sacrifice of Jesus, the depth of the divine plan of salvation, the greatness of the work accomplished for man in the life of our Example in obedience, the death of our sacrifice, and the intercessions of our High Priest, who has not exalted views of the holy law to vindicate which he lived, died, and makes atonement for sin. Did Abraham, who rejoiced to see the day of Christ, dishonor Christ by keeping the commandments of God? Gen. 26:1-5. Did Moses and the children of Israel dishonor the Coming One by yielding obedience to the statutes of the One Lawgiver? Did the prophets dishonor Christ, whose Spirit was in them (1 Peter 1:11), by teaching obedience to the law of Jehovah? Did Christ set an example which would lead to his own dishonor by keeping his Father's commandments? John 15:10. Did the apostles of Christ dishonor their Master by delighting in the law of God, and teaching its holiness and spirituality? Did they repudiate the law because they loved the Son of God, or did they follow his example to magnify the law and make it honorable? Let Paul answer for them: "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. "And let all the people say, Amen." J. H. W. The Missionary.
By S. N. H.
The Emperor's Second Attempt to Subjugate Bohemia.
A GREAT difference is noticeable between the people of Bohemia and the Waldenses with respect to their warfare. The Waldenses were governed by the principle that when their enemies desired peace they would carry the war no further; no person, whether friend or foe, who applied to them for mercy was ever treated with anything but mercy. So rigidly did the Waldenses adhere to this principle that their enemies often deceived them, and as a consequence thousands of men, women, and children, fell into the hands of the enemy. Not so with the Bohemians. They would ask for quarter for the defeated party, before they went into a battle, and if it was decided by their enemies that no quarter should be given, no quarter was given. The Pope having denounced them as heretics, any compromise with them on the part of the papal party was considered a compromise with their sins, and hence was not permitted. In response to a refusal, the Bohemians would reply, "So be it," and under no circumstances would they grant any compromise. Had the Waldenses taken this course, they would have gained many victories where they met defeat. Which principle was right, under the circumstances, we leave others to decide. In the year 1420, Sigismund made a second attack upon Prague. Ziska had gained the victory in every encounter thus far, and he was also victorious in this great battle. His name began to be feared, and when he took his position at the head of the army, it carried terror into the ranks of the enemy, although they far outnumbered the Bohemians. It should be remembered that at this time the people were very superstitious, and reports calculated to work upon the mind, greatly affected the people. The standard of Ziska was at Mount Tabor, and this place was thought to be the center and throne of a universal empire which was to bless the nations with righteous laws. A report was spread through Bohemia that all the towns and villages of the country, five excepted, were to be swallowed up with an earthquake, and this prediction gaining general credence, the cities and towns were forsaken, many of the people crowding to the camp, deeming the chance of victory under Ziska preferable to the inglorious fate which they thought awaited their native villages. At this stage of affairs, the Bohemians called a council to deliberate on what course to take in the future, thinking that the time might soon come when peace would be declared. They decided upon four articles, which they decided to maintain in making peace with any nation. They declared that Sigismund was unworthy to be their emperor under any circumstances, and resolved to offer their crown to the king of Poland, providing that he would agree to the above-mentioned articles, which were as follows: 1. The free preaching of the gospel. 2. The celebration of the sacrament in both kinds. 3. The secularization of the ecclesiastical property, reserving only so much of it as might yield a comfortable support to the clergy. 4. The execution of the laws against all crimes, by whomsoever committed, whether by laity or clergy. They also established a regency for the government of the kingdom, composed of magnates, nobles, and burghers, with Ziska at its head as president. The Emperor Sigismund proposed to confirm their liberties and redress all their real wrongs, provided they would accept him as their king, and threatened them with continued war in case of refusal. But his promises and threats were alike held in contempt. They returned answer to him that he had broken his word in the matter of the safe-conduct to Huss; that he had inculpated himself by participating in the murder of Huss and Jerome; and had assumed the attitude of an enemy to Bohemia in publishing the bull of excommunication, and in stirring up the German nation against them, to invade their land. The war was now resumed; a little nation contending single-handed against such odds; yet, wonderful indeed, victory invariably declared itself on the side of the Hussites. Ziska won battle after battle. His entire life was one of continual victory. He completely out-generated those in command of the emperor's army, overwhelming them by surprises, and baffling them by new and masterly tactics. His name was a tower of strength to his friends, and a terror to his enemies. In their marches the Hussites were preceded by their pastors, who bore aloft the cup, the symbol by which they conquered. They combined the spirit of confessors with that of soldiers, which was wholly new in the armies of that age. In the rear of the army came women who attended the sick and wounded, and in case of necessity, worked on the ramparts. It may be truly said that they went to war conscientiously committing their cause to God. They invoked his blessing and believed that they would have victory, and they always did have victory. It would require too much time to enter into details, and explain Ziska's plans of operation, but all historians agree that he was the greatest general of those times. It should be remembered that our present means of warfare were then unknown. Some of their weapons were quite novel. Reference is made by the historian to iron flails, which were said to do terrible execution. Ziska seemed to have the gift of inspiring confidence in his people to a remarkable degree, and in leading them to believe that God would give them the victory if they went forth relying upon him. Their enemies long remembered the lessons they had taught them; yet their cause has been branded with every epithet of condemnation and abhorrence, by their contemporaries; and even in later times, historians, in recording a history of these times, have been slow to perceive the sublimity of their struggle, and reluctant to acknowledge the great benefit that has come from it to Christendom. Here were the seeds sown of the great Reformation. At the burning of Huss a fire was kindled that has enlightened the world. Wonderful will be the record of these times in the books above, when every secret thing shall be revealed, and everything appear in its true light. Ballarat, Australia.
By M. C. Israel
WE are holding meetings in the public hall in this place, with a large attendance, the best we have had in the colony. Seventeen meetings have been held in the hall; there are thirty-four keeping the Sabbath, and scores of people are deeply interested. Twenty were keeping the Sabbath as the result of readings that were held previous to our commencing the public meetings. Last evening we had an invitation out in the mining district by one who had attended here, and we found a room well filled with intelligent people. I gave a reading on the Coming of the Lord and kindred events; which occasioned some inquiry in their minds about the immortality question; so Elder Corliss took the matter up and preached to them another hour on that subject. They were all pleased, especially the man of the house, who said that light had come into his mind that night which had saved him from infidelity. His wife is a Christian woman, and he had been afraid to tell her the state of his mind. They gave us a strong invitation to come again to-night; which we shall do as we cannot have the public hall. It is a feast to us to have the privilege of506 bringing the truth before these hungry souls. We expect a church of at least seventy-five to be raised up here in a short time. The quarterly meeting of the church at Melbourne took place on July 3. Nearly all the members were present. It was a profitable season. The quarterly report of the Melbourne branch of the International Tract and Missionary Society was as follows: Members 37; reports 30; families visited 122; letters written 30. There had been 24,382 pages of reading matter, and 1,789 periodicals distributed, and 46 subscribers obtained for our papers. Brother John Bell, ship missionary, had visited 162 ships, and placed on them 3,240 periodicals. A number of very interesting letters were read, showing that the message is making its way to the different colonies, and is being received with interest. One lady who has embraced the truth at this place, has sent for some of her friends who live one hundred miles distant, to come and stop with her and attend the meetings. This shows the interest that is manifested on the part of many to get the truth before their friends. All of our party are well and of good courage, and ask a continuation of the prayers of our brethren for the prosperity of the work. The Four-Thousand-Dollar Preacher
"They tell of a clergyman in Lynn, Mass., who hired out to a church at a nominal salary of $4,000, agreeing privately to make the church a present of $1,000 of it. A congregation in Connecticut heard of the four-thousand-dollar preacher, thought he must be extra good, offered him $4,500 and got him. Then the Lynn people understood why he pretended his salary was $4,000."—S. F. Bulletin. Progress of the Work in Scandinavia.
By William C. White
THE cause of present truth seems to be making steady advancement in the Scandinavian countries. During the last winter and spring about twenty have been added to the church in Copenhagen. Several of these are men of ability who may do good work for the Master if they will give themselves unreservedly to his service. At Laurvig, Norway, a church of about twenty members has been lately organized, and in Sweden three churches have been added to the Conference. At the fifth annual meeting of the Swedish Conference which was held in Orebro, June 23-28, there were, after the three new churches had been received into the Conference, nine churches represented by twenty-three delegates. The Conference in Sweden now has two hundred and fifty members; this is a gain of fifty-seven during the year. At the beginning of the meeting there were about fifty of our brethren and sisters present, and their number increased to seventy before the meeting closed. At a workers' meeting held by Elders Matteson, Olsen, and Oyen for six days preceding the Conference, instruction had been given in canvassing, Bible-reading, book-keeping, and writing. Although this meeting was much smaller than similar ones held in America, we are sure it was a very profitable season for the ten or twelve who attended it. The colporters who enjoyed the privileges of this meeting go forth much better prepared to make a success of their work. At this meeting Brother C. Norlin, who has labored successfully as a colporter for several years, was ordained to the work of the ministry. This, with the fact that Elder Matteson has moved to Stockholm, gives Sweden three ministers. For some years in the past Brother O. Johnson has been the only minister in this Conference. In many respects Sweden appears to be a favorable place for labor. The people are earnest; many of them are dissatisfied with the formality of the State Church, and many who have left the State Church are looking for more light. Much has been accomplished in Sweden by the circulation of reading matter, and many interesting experiences were related in the colporters' meeting. Elder Johnson reported that in the locality where he last labored thirty persons have embraced the truth with but six weeks' labor, because their minds were prepared to receive the truth by reading matter which they had received from America. It seems that a brother in Kansas has been sending many papers and tracts to this locality for a period of five years. During this time he has received but very little encouragement from those who received the publications, nevertheless the reading matter was having an influence, and when Brother Johnson came to the neighborhood many were ready to receive the truth. The persons chosen as a Conference Committee for the coming year are J. G. Matteson, O. A. Olsen, O. Johnson, C. G. Hedin, and J. E. Oberg. Most of our brethren in Sweden are poor men who work hard for small wages, and they have not yet learned to do much towards sustaining their preachers. During the last year less than $80 has been paid into the Conference treasury, yet they seem hearty and earnest, and anxious that the work shall go forward. They have thought that there was nothing that they could do, but when the matter was laid before them showing that there was a work for each one to do, they promised to do their part, and took hold heartily in the organization of a Tract and Missionary Society. It was thought that one strong society would be more efficient than three small ones; therefore a Scandinavian Tract and Missionary Society was organized with an Executive Committee of five, composed of a president, secretary, and one member from each of the three Scandinavian countries. The officers chosen for the coming year were, President, O. A. Olsen; Secretary, Cecilie Dahl; members of the Executive Committee, for Sweden, J. G. Matteson; for Denmark, K. Brorsen; for Norway, A. B. Oyen. On Sabbath, June 26, an interesting Sabbath-school was conducted by Brother Oyen. A regularly organized school with classes, teachers, class recitations, and a general exercise, was a new thing to most of those present. Lesson slips had been printed and distributed to all present at the Conference. On Friday teachers were appointed and a teachers' meeting was held in which instruction was given as to the plan and order of the school. All seemed interested in the matter, and were prompt in attendance Sabbath morning. They were quickly organized into classes and the school opened at the appointed time. We have never seen a school of this kind pass off more promptly or with better order. Deep interest was shown in the lesson, which was upon the immutability of the law of God. When it was mentioned in a later meeting that they would sometime want to organize a Sabbath-School Association, the brethren urged that it be organized at once; and so a Scandinavian Sabbath-school Association was organized on the same general plan as the Tract Society. We believe that the holding of this school will lead to the organization of many similar ones in different parts of Sweden. The programme and general features of the meeting were similar to our general meetings in America. The early morning meetings were attended by nearly all of our people, and by others who were interested. In these meetings much practical instruction was given in the short talks of Mrs. E. G. White. The day was occupied by business meetings and in giving instruction about our work, and in the evening there was a sermon. At the evening preaching services, and on Sunday, there was a good attendance of the people of the town. The newspapers of the city published brief reports of the meeting. At one of the business meetings a resolution was adopted, recommending that a quarterly paper be published in the interest of the Missionary Society, and the Sabbath-school Association. In accordance with this request, the managers of the publishing house at Christiania have decided to issue a thirty-two page quarterly in Swedish and the same in Danish giving instruction in the missionary and Sabbath-school work.
W. C. WHITE. NOTES ON THE INTERNATIONAL LESSON.
Jesus Comforting His Disciples.
"LET not your heart be troubled." Jesus was about to leave his disciples. He had just told them that he would be with them but a little while, and that whither he was going they could not come. So they were troubled for two reasons, first, that he was going away from them, and secondly, that where he should go they could not come. The disciples had learned to love and trust him as the Son of God, as the Messiah that should come into the world, and now that they were to be separated from him and left thus in the world, troubled them. But the tender Saviour did not leave them, nor us, comfortless. True, he said, "In the world you shall have tribulation," but he also said, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." Verse 27. "I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." Verse 16. This is what should comfort his disciples for his absence,—the first reason of their sorrow. BUT there was not comfort in this on the second reason, "Whither I go ye cannot come." John 13:33. Yet Jesus did not leave his disciples comfortless on this question either. He said: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." "I go to prepare a place for you." Where did Jesus go? Luke tells us that on the day of His ascension, "It came to pass, while he blessed them, he was parted from them, and carried up into Heaven." Luke 24:51. Of the same occasion Mark says: "So then after the Lord had spoken unto them, he was received up into Heaven, and sat on the right hand of God." Mark 16:19. When Stephen was about to die, he said, "Behold, I see the Heavens opened, and the Son of man standing on the right hand of God." Acts 7:56. Jesus then has gone to Heaven where God is, and he has gone there to prepare a place for his disciples,—for all who put their trust in him. Heaven, therefore, is a place, and not an imaginary, immaterial, intangible nothing, "beyond507 the bounds of time and space." The people of God are to be taken to a real place. "That I may cause those that love me to inherit substance," saith Wisdom. Prov. 8:21. And Paul says that a certain people took joyfully the spoiling of their goods, "knowing in yourselves that ye have in Heaven a better and an enduring substance." Heb. 10:34. There is then in Heaven a substantial place for the believers in God and in Christ. Now HE gives the word that comforted them, and that comforts all his people, upon the words "Whither I go ye cannot come," "If I go and prepare a place for you, I will come again and take you unto myself." We cannot go where he is, but he will come and take us to himself. This is the comfort that he gives his disciples. This he gives as the hope of the righteous dead, and as the comfort of the righteous living who sorrow because of the wounds that death has inflicted. "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. . . . For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words." HOW MANY are there of His professed followers who obey this plain command? On occasions of death, how many "comfort one another with these words"? Very few, very few indeed. Now-a-days, instead of "with these words" that which is offered as comfort is in such words as, "He is in Heaven now;" "She is safe in the arms of Jesus now;" "The little child is an angel now," etc., etc. But all such comfort is a deceptive comfort, because it is not true. People do not go to Jesus, nor to Heaven, nor do they become angels, when they die. Jesus said, "Whither I go ye cannot come," and men cannot reverse it. Paul says that the Lord shall descend from Heaven, the dead shall rise, the living shall be changed and caught up together with them to meet the Lord, and "so shall we ever be with the Lord." "So," means in this manner, in this way. In this way it is, and in no other way, that Christ's people shall ever be with him. THIS is further shown by the words of Jesus. "I will come again, and receive you unto myself; that where I am, there ye may be also." The word "that," in such a connection, means in order that. I will come again, and take you unto myself, in order that where I am, there ye may be also. Such are Christ's words; such is the order which he has established, and men cannot reverse it. All other ways are mere theories, and false at that. The way that Christ says, is the only way in which anybody can ever be with him where he is, and that way is by his coming again. Nor was that coming at his own resurrection, nor "on the day of Pentecost," nor is it in his "spiritual presence in our midst," nor "at the day of our death," but only at his coming in glory, with all the holy angels with him, when all the righteous dead arise, and all the righteous living are changed,—all to immortality,—and are all caught up by the angels to meet the Lord in the air, and all the wicked in all the earth are terrified: that, and that alone, is the coming of the Lord which he has promised. PROOF: The angels, when he ascended, said, "This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven." Acts 1:11. John says, "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him." Rev. 1:7. And Jesus himself says: "The Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." Matt. 16:27. "Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." Matt. 24:30, 31. This is the coming of the Lord that is referred to in the lesson to-day. It is the promise of this coming with which he comforted his disciples that dismal night, and with which he commands his disciples now to comfort one another. But alas! the comfort which the Lord offers is neglected, and forsaken for theories of men. Brethren this thing ought not so to be. "JESUS Comforting His Disciples" is the International Sunday-school lesson for to-day. Will the comfort Jesus gave to the disciples of old, be given to his disciples in all the Sunday-schools to-day? Will they all be told that Jesus is coming in his glory, that the righteous dead shall rise, and the righteous living be changed, and that all shall be caught up by the angels together, to meet the Lord in the air, and so shall they ever be with the Lord? Will they all be comforted "with these words"? If not, why not? J. Coming Again.
By E. A. Kitteridge
THE ascension of Christ is interwoven with an intelligent 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.—E. A. Kitteridge. Conscience and the Being of God
By James McCosh
It seems to be possible to build upon the very fact of the existence of the conscience an independent argument in favor of the being of God. The existence of the law in the heart seems to imply the existence of a lawgiver.—McCosh, Method of the Divine Government.