THE THEOCRATIC KINGDOM*
By GEORGE N. H. PETERS
[* VOLUME
THREE pp. 109-170.]
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[Page 109]
PROPOSITION 174. - This Kingdom
of the Messiah is preceded by signs.
This, intimated
in the last Proposition, has been so clearly announced in Scripture and has
been so constantly the belief of the Church (as related to the Second Advent, which, as we have shown, necessarily
precedes the Kingdom), that it deserves separate and careful notice owing to
its importance in confirming the
nearness of the Kingdom, and in
urging us to occupy the commanded position of watching servants.
Riggenbach
(Lange’s Com.
1 Thess., p. 86) comments: “In exact accordance with Christ’s teaching, the Apostle declines all close
definition or calculation of the times, and points instead to the
signs which the disciples of Christ are required to consider, For those secure in their ungodliness there
are no signs; on them the thief comes suddenly, the pangs seize them all at
once. But they
themselves are for a sign to believers who watch and
observe. It is the triumph of the cause of God that even the despisers must
render it the service of their testimony. Stupidity in divine things, security
and self-confidence increase more and more; as it was, says Christ, in the days
of Noah and Lot (Luke 17: 26, etc.) They ate, they drank, they married
and were given in marriage; thus Jesus does not once upbraid them with the
scandalous crimes which they committed, but with that very thing in their way
of life which was commendable, but which becomes hideous, when nothing
higher can be told of an age; when its whole life is a worldly life, in which
God is no longer taken in account. A great increase
of outward power and culture, reliance on science, industry, the
conquest of the external world, lead to an arrogance that no longer admits its
dependence on God.”*
[* NOTE:
During this the time of the Covid 19 outbreak, I recall, on numerous occasions,
of hearing reference to modern-day ‘science,’ being relied upon by government
authorities for their help in the production of a suitable vaccine! Not ONCE (in my
hearing) was God’s Name mentioned, or His help requested! Is this not
significant sign of the present-day apostasy from prophetic truths and revelations?
Luke 16: 11-13; cf. Heb.
12: 25; 2 Pet. 3: 14, R.V.]
OBSERVATION 1. Storr
(Diss. on
Kingdom), justly says, that
Jesus “is ready and prepared to make the exhibition of
His Majesty whenever it pleases Him,” and then in a footnote
referring to Christ’s Coming unawares to some, adds: “But
as this time was to be unknown; teachers merely human could not exhort to
watchfulness those during whose lifetime the destined period for retribution
will be just at hand, unless they gave this advice to men of all periods of the
world.” But this is only giving us part
of the truth, viz., that it is also
the pleasure of Jesus that men should attentively consider signs preceding the
exhibition of His Majesty, and that, men should be exhorted to watchfulness by the concurrent signs around them.
While the exact time is known only to God, yet in
accommodation to our weakness, and to urge us to the attitude so honourable
toward Himself and so provocative of piety, He graciously points out to us
approximate signs indicative of its nearness. That some, or
even all, of these signs are characteristic, more or less, of every succeeding generation, forms no valid objection to their
rejection, seeing that they fall in with the [Holy] Spirit’s design that all
the godly shall, in
every age, thus watch; that
faith and hope shall be tested; that the apprehensions of unbelievers shall be
quieted; and that the discerning shall observe their due force in the increased
energy, etc., manifested through them as the end draws nigh. Hence the propriety of Martensen’s (Ch. Dog., s. 279), utterance: “But though believers ‘know [Page 110] neither the day nor the
hour;’ though it is not for them ‘to know the times and the seasons
which the Father hath put into His own power;’ yet they are commanded to mark the signs of the time; and certain prognostications are given to
them.”* It is remarkable that in the very connection with the declaration that man cannot know the
exact time of His
Coming (which the experience of the past corroborates), Jesus points believers to certain
signs as preceding His
Coming, saying in Matt. 24: 32, “Now learn a parable
of the fig-tree: When his branch is
yet tender, and putteth forth
leaves, ye know that summer
is nigh: SO LIKEWISE YE
when ye shall
see all these things, KNOW that it is near, even at the doors;” and in Luke 21: 27 the phraseology includes
a direct reference to the Coming of the Son of Man with power and great glory, adding: “And when these things begin to come to pass, THEN look up and lift up your heads; for your redemption draweth nigh,” to which the same parable is appended: “Behold the fig-tree and all the trees: When they now shoot forth, ye see and know of
yourselves that summer is now nigh at hand; so
likewise ye, when ye see
these things come to pass, know ye that the Kingdom
of God is nigh at hand”
(Mark 13: 28,
29 also gives the parable and
lesson). These signs are to be, coynizant [cognisant] to every believer,
and are observable independent (Olshausen
on phrase, “know your own
selves”) of
another’s guidance. After such explicit directions; after an
appeal to the reasonableness of so doing; after rebuking (Matt. 16: 3) the [Holy] Spirit which refuses to “discern the signs of the times;” after implying (which is elsewhere plainly taught) that many - [Christians (Acts 20:
25-31; cf. 1 Tim.
4: 15-
16, R.V.)] - would neglect such signs and suffer loss thereby; surely it would argue disrespect to
the Saviour, want of attention to our own interests, as well as folly, if we refused to
look at and consider the signs presented. Aside from the obligation to receive all that God has revealed, aside from the duty of performing His
commands, the simple fact that these are graciously communicated not only to
sustain the Church in her fighting, struggling condition, not only to prepare
her for a season of severe trial, but to enable the [regenerate] believer himself to watch, to exhort others
to watchfulness, and to receive the [future] blessings promised to him who thus watches - this ought to make them exceedingly precious to us. God,
before the introduction of those stupendous events pertaining to the last
times, will not leave Himself without some witness, which shall reach the hearts of the
discerning, and excite a powerful testimony in behalf of an all-pervading
* Martensen gives
as signs: signs in nature, preaching of the Gospel, great regeneration in
** Differences of
opinion as to the meaning of some signs (i.e. whether literal or figurative, or
both) or to the details (i.e. the order in which they are to he observed)
should not remove us from the expectancy of constant watching. This
is to be anticipated in so vast a subject, and arises
from the prepossessions, education, amount of study, etc., of interpreters. If
it is observable in the plainest of matters, much more will it be in one which
is purposely shrouded in language (to induce watchfulness), which a diligent
comparison of Scripture can alone explain. Hence it is
wrong to advocate any view with bitterness toward others. It
is the part of kindness to point out the opinion that we regard erroneous, and
to sustain our own by an appeal direct to Scripture, and no one who holds to
the supremacy of Scripture will object to this; but to direct attention to the
opinion of others merely to ridicule the same and to call into question the
honesty, veracity, etc., of its upholders is unworthy of a student and of a
Christian. The writer was forcibly struck with
a remark of Edward Bickersteth (as
given by Dr. Bell, p. 124, Proph. Times,
vol. 2): “We ought with humility to go to God’s Word
together” (he referred to students of prophecy) “and seek to come as near as possible together in a general outline, and
then go and proclaim to the Church at large with something of a united
testimony that the Lord is at hand. This need not hinder our continued
investigation, and our friendly discussion of the various opinions we hold in
respect to matters of detail.” When Jesus speaks, Matt.
24: 36,
of no man knowing the day and the hour, the student will observe that, while
definite time is excluded, two things are implied: (1) a correct knowledge of the event but not of the exact time; and
(2) an approximative knowledge even
of time, for “day and hour” are very limited as
to time, thus corresponding with the Saviour’s appeal to signs in the context.
Hence that time - the day and hour - is not definitely known, is again implied
by the taking or translation from “the field,” “the mill,” “the bed;”
for the employment shown that its occurrence was sudden and unexpected,
although by signs an approximative knowledge may have been attained.
OBSERVATION 2. The intelligent student of the Bible will be profoundly
impressed with this feature of the Word, viz., that as the Old Testament points
to a Coming Messiah; so also the New
Testament directs us to a Coming
Messiah; that as the Old Testament prophecies declare that men will
not believe when the
Messiah comes; that as the brightest
prospects of the Old Testament cluster around a Coming
Messiah, so the most
glorious promises are continued in the New related to a
still Coming Christ; and that, while Old and New join in
urging belief in, and looking for, a Coming Saviour, both also
present signs by which that Coming shall be recognized
as nigh at hand. Leaving for the present the signs
referring to the Second Advent, the Old Testament gives as signs
pertaining to the First Advent, e.g. an existing Gentile domination, a time
of peace, a time of corruption and unbelief which would lead to the Messiah’s
rejection, etc., including a chronological hint derived from the seventy weeks
of Daniel, and a longing of the pious for His Coming. But
mark it well, not one sign of a startling or Supernatural nature -
only signs falling in with the natural,
ordinary development of the times, and yet, if carefully scrutinized, sufficiently distinctive to arrest
attention. The startling signs, the Supernatural, all appeared after the birth of Jesus,
in the interval or space from His actual birth to His ascension, such as
the announcement of angels, the star, the descent of the [Holy] Spirit, the public acknowledgment
from heaven, the miracles, etc. So will it be again. Men wonderfully deceive themselves if they think that the
Second Advent will be preceded by such signs of astonishing magnitude and
Supernatural power, that the attention of the world will be arrested, and that
all men will be forced to acknowledge their existence. It is true, that
such [Page 112] signs will appear before the final open manifestation of Christ with His saints,
and that they will occur in the interval between His secret Coming for His saints and His
public Coming with them for “vengeance” and “salvation.” Not distinguishing between the two
stages of the Advent, not discerning the space of time existing between the two, and blending what is separate and distinct into one,
has led to the prevailing theorising on the subject. A little comparison, when
attention is once drawn to this point, abundantly
confirms our view, as already shown in the Proposition on the Translation (130). Indeed, the parallels given by Jesus
Himself, as exactly descriptive of the period immediately before His Advent,
would fail in correspondence,
if the world was to be aroused by antecedent
miraculous and astounding signs. The days of Noah and of
not to tribulation in general. While it is proper - as we have done in previous Propositions
- to employ this phraseology to prove in a general way that the Second Advent is not to be confined to
the past destruction of Jerusalem by the Romans, and that it is Pre-Millennial,
yet when we come to explain the Advent itself, descending from the general to the particular, we have to discriminate what belongs
to this or to that stage of it (just as we do in the prophecies of the Old Testament respecting
His First Advent, in His Coming as a child, in His Coming in the temple, in His
Corning riding upon all ass, etc.); and this is done by carefully collating the
Scripture on the subject. A comparison thus instituted incontestably proves that a certain
tribulation is spoken of, viz., the Jewish (beginning with the overthrow of
Jerusalem and the scattering of the nation down to the closing of the times of
the Gentiles), seeing that the Advent of Jesus, as numerous [Page
113] plain predictions declare, will bring most terrible tribulation upon the Gentiles confederated together.
Now it is a fact, corroborated by Zech.
14, etc., that when the last treading down
of the Jews is accomplished by the Antichrist, when their cup of sorrow is
completely filled, and when believers, engrafted as Jews, i.e. the seed of
Abraham, have passed under the Antichristian scourge, that then Jesus thus comes with
His saints; and it is to this open Coming after the Jews are smitten and the martyrs
have been sacrificed by Antichrist, that Jesus reveals Himself to pour
tribulation and anguish upon him and his allied hosts, followed by a gathering
of His elect people the (Jewish
nation as the prophets all predict - His own special inheritance), thus
previously smitten, from all parts of the earth. This Coming is
distinguished by remarkable signs which take place
between its occurrence and the concealed (from the world) stage of the Advent.
And in view of this prediction being specially given in reference to the Jewish
nation, its downfall and continuance under Gentile dominion for a long period,
it was eminently proper for Jesus to designate that particular stage of His Coming, which is to be exhibited in a marked
manner in its behalf when the final blow
has befallen it. The perfect accuracy of prediction, in its agreement, one with
another, is thus vindicated; no conflict arises either in the prescribed order
of events, or in the stated condition of the world preceding the Advent, or lit
the prophecies pertaining to the manner of the Advent. (Comp. remarks on
Advent, Proposition
130.)** Therefore it
is, that, departing from the usual course pursued, we divide the signs relating to the Advent into two classes;
one pertaining to
those which precede the entire Advent or the first stage of it; and the other relating to the last stage of the
Advent or embracing the signs in the interval between the two stages; the one stage occurring when even the
righteous “think not,” being suddenly “in that night;” and the other taking place when the righteous know that it must and will happen.***
* Sir Th. Browne (Religio Medici, 8. 46) long age shrewdly remarked: “‘There shall be signs in
the moon and stars;’ how comes He then like a thief in the night, when He
gives an item of His Coming?” Comp. Proposition 130
and related ones. The Advent coming as “a snare”
and “a net,” unbelief need not look for
startling, miraculous signs; this would defeat the predictions. Lange (Com, Matt.
24: 38)
makes an important statement well expressed: “The
chronological end of the world is concealed by its seeming prosperity
in the last days as in the days of the flood.” The Saviour in Matt. 24 did
not give the time when these things should be, but He encouraged the inquiry
respecting it by graciously presenting certain signs to indicate their
nearness, Thus in reference to Jerusalem He did not give the exact time of its
destruction, but specific signs by which believers - accepting of them - saved
themselves from its ruin. So precisely is it with reference to the Second
Advent - the signs are given and we must - if desirous to
secure divine protection - avail ourselves of them.
** The only other passage that has been
adduced to the contrary, viz., 2 Thess. 2: 8, we have
already considered under Proposition 130 on Translation. This has also reference to the open manifestation of
Christ which precedes “the day
of the Lord Jesus” - a day however also preceded by the tribulation
under the Antichrist and by the removal of some who shall not endure it. Hence the Thessalonian brethren are assured that they are
not in darkness, that that day shall not come to them as a thief, etc.: because
if faithful [and
obedient
(Rev. 3: 10)] they shall be raised up - being children of the day -
to witness its incoming. The arguments of the Apostle, to
allay their fears that the day of the Lord had already come, and they were not
escaped, etc., is directed not so much as the Advent as to the
day itself, and implies, upon the face of it, that owing to this incoming
apostasy and the final revelation of the man of sin, not only that the Advent
had not taken place, not only that the day of the Lord had not come, but distinctively
refers to the latter as not coming until Antichrist is revealed and destroyed
by the open manifestation of Jesus; and therefore the removal of the the
Thessalonian brethren before the last event is a matter taken for [Page 114] granted, the promise being in the first Epistle. There
is a delicacy most remarkable in Paul in not directly telling them how
their escape should be brought to pass, leaving to them the bright prospect and continued
hope that Jesus would protect them.
*** The reader will see from this and the statements under Proposition 130,
etc., how utterly unreasonable has been the conduct of those who, like the Millerites and Second Adventists (differing widely from us on essential
Millenarian points still held to a speedy
Second Advent, professed to fix the exact day and hour of Christ’s Coming
and assembled together, in ascension robes, to witness the Advent, totally
overlooking the fact that the first stage of the Advent is the Coming like a
thief, and not the open manifestation they anticipated. Without questioning the sincerity or
piety of the parties, it evinces a lack of comparison of Scripture and of
prudence, being eminently calculated to bring
discredit and ridicule upon the hope of the Advent. Strange
that this should be so often repeated, as e.g. recently a band of Second
Adventists of Lewiston, Maine, under Elder Thurman, spent the
evening of Good Friday, 1870, in watching until midnight. But stranger still, that men who believe in the Bib1e, its
teachings and warnings respecting the Second Advent, should be influenced by
such fanaticism to cast aside the whole subject as unworthy of serious
consideration, just as if the misdirected zeal and enthusiasm of others could
cancel the declarations of Scripture. For while it is true
that Jesus said, “ye know not when” the time is;
“what I say unto yon I say unto all, watch” (see Mark 13:
35-37),
yet the very injunction of watching includes the idea of our ability to attain
approximative knowledge - a sufficiency - so that, as Jesus also said, that day
shall not come upon you unawares. The extremes are to be
avoided: (1) to fix definite,
positive time; (2) to ignore the
signs; (3) and to encourage any
interpretation or application that forbids or hinders a daily posture of
watching.
OBSERVATION 3. The signs preceding the
first stage the Advent are all of
such a nature, that, they appear,
more or less, in
every generation; and hence
in view of their continued existence, have
caused succeeding centuries to hold (as e.g. Gregory the Great, Luther, and many others), that the end was very near,
because the signs indicative of the same were really present.*1
These men too were not mistaken - as misapprehending and faultfinding
unbelief would have it - in the
signs; many of them were indeed painfully present, and it is to the honour and piety of these believers in the Word that they recognised them, and assumed the posture of servants
looking for the Coming of the Master. Having
already alluded to the practical reason for presenting signs, thus testifying before every succeeding
generation, it may be added: that it
is reasonable to suppose that such will assume a greater magnitude as the time of the end draws nigh, or, at least, that they appear in such
proportions that the believing (for whom alone they are intended) cannot mistake in their presence and import. The signs which the [Holy] Spirit
calls our attention are the following:
1. The world will be in a
comparative state of peace and prosperity; at least to a degree
that it fondly hopes for “peace and safety,” so
that at the Coming of Jesus for His sleeping
and living saints the usual routine of the
world shall be going on, men claiming
that (2 Pet. 3: 4) “all things continue
as they were from the beginning of the creation.” Men’s thoughts and affections will be fixed on the things of the world, un-apprehensive of
the evil nigh at hand. Jesus gives a vivid picture of the time when he says (Luke 17: 26-30), that men shall be engaged in “eating,
drinking, marrying,
and giving in marriage, buying,
selling, planting,
and building” - a representation not only of fancied security, but of a period of trust and confidence in the stability and perpetuity of a then existing state of things. Now while this has
been the actual condition of the world, more or less, since the first century,
is it not true that this feeling, this confidence in the endurance of the present ordering
of nature is at the present time greatly intensified? When intelligent,
scientific men send forth a multitude
[Page 115] of books, when leading periodical and journals go forth
among the masses, all teaching with a
bold exaggeration the past and the future stability of things under the garb of
“the unalterable laws of nature,” etc., it does
not require any answer. No age before this has exhibited such extraordinary
activity in producing a Noahic condition of man in this direction. And so much are the minds and the affections of the people
taken up with the world, that not only are the things mentioned by Jesus made
the special subjects of books, tracts, periodicals, organisations, etc., but
they are the engrossing subjects of life for the immense majority. So patent is this, that it needs no additional remark; for
thoughtful men, of all classes, have sufficiently commented on this feature.
Things in themselves not sinful become such when allowed to reign supremely over the heart of man, and the trust,
which God justly demands, is placed in them.*2
2. The existence of widespread belief in
the warnings and words of God were characteristic of the days of Noah,*3 and Jesus informs us that it will be
equally so at the time of His Coming, for “when the Son of Man cometh, shall He find
[the] faith on the earth?”
(Luke 18: 8). While unbelief has
been evermore largely found in every age, yet it is
more intense and commanding now than ever before, resulting not
merely in the vast numbers thus given to unbelief but in the sad fact that
multitudes of the leaders of society, scholars, statesmen, lecturers, etc. (see
Propositions
177, and 180), are moulding society into such a Noahic
condition. Unbelief has its able and earnest advocates by the thousand,
and counts its hosts by the million: it has, amid its varied forms, enlisted into its service vigorous intellects aided
by a powerful press, who are pushing on the assault against the Bible and
Christianity with a boldness and a success (because acceptable to human
nature), that is astonishing. One hundred years ago it would scarcely have been
credited, if any one had foretold what we see to-day, so swift, and abounding
has been the inroad of an unbelief which Antediluvian-like ridicules the idea
of believing in God’s commandments and threats, and even dares to call into
question His divine character and existence. The substitution of nature, or
law, or humanity, or science, etc., in the place of the God of the Bible, is
only too favourable in producing the predicted result and sign.*4
3. This unbelief,
however, leads to the rising up of “scoffers” and to a direct denial of a certain truth. Peter after exhorting us to “be mindful of
the words spoken” (2 Pet. 3: 3, 4). adds: “Knowing this
first” (“as one of the predictions which demand your special regard”
- so Barnes loci) “that there shall
come in the last days scoffers, walking
after their own lusts, and saying:
Where is the promise of His coming?” Noah
warned the people of coming wrath
against ungodliness, so now the Word
warns the world of coming judgments at the Advent of the Son of Man, but men
perversely ridicule both. However true this has been in the
past, to-day it is specially
manifested. Books and papers are abundantly circulated,
which regard the Deluge as “a huge joke,” and
scoff and sneer at a Coming Saviour as “an idle dream,”
fit, only for weak, superstitious minds. Men in the highest ranks of
intelligence and society lend themselves to this scoffing, and broadly record it in the current literature. The very plea, too, which
Peter foretells, is now employed by them, viz., that the prophets were
mistaken; that the proof of their mistake
lies in the fact that the world has existed ever so long without their
predictions being realized, so that, judging from the past, the uniformity of law forbids such
Supernatural interference, and that those who confidently looked for those
things were [Page 116] miserably deceived, etc. The general
reader needs not to be told how extensively such views are circulated and
embraced, and how offensively, scoffingly, they are uttered among
the high and the low of the earth. And, the manner in which this objection is uttered, the spirit in which it is urged, also shows what Peter declares, viz., that they “are willingly ignorant,” etc., that they desire to hold such an opinion, that it suits their pleasure or will to be thus
ignorant. How this is exhibited at present in hatred to the Bible, in a wilful procedure to undermine its authority, etc., is only too
evident.*5
4. This
injunction of Peter’s to notice “first,” as important evidence, how scoffers will arise and deny the Lord’s
Coming, implies not only that such an Advent is “the blessed hope,” but that it is largely dwelt upon, prominently brought to the public notice
and represented as near, when the end approaches. Good and great men in the past
centuries have thus held up the Coming of Jesus; and it is a most significant
truth that the Eschatology has never been
so intently studied;*6 that the nearness of Christ’s Coming has never been so widely and persistently proclaimed; that the cry: “Behold the Bridegroom Cometh,” has never been so loudly sounded in the ears of the Church and the world, that
the warnings of prophet, apostles, and Jesus, to be constantly on the watch
have never been so urgently pressed upon the attention of others, as within the last few years. While the number of
advocates, compared with the multitude of unbelievers, are comparatively few
yet they can be counted by the hundred and thousand; they can be found in all
our leading churches, and have among them many who are noted for learning,
ability, piety and usefulness.*7 Periodicals specially devoted to the
subject, books and tracts in various languages enforcing the same, are
scattered over the earth, so that the sign becomes exceedingly significant.*8
5.
But the most
saddening sign is that this questioning and unbelief
respecting the reality and nearness of the Coming of Jesus is not confined to
the world but to be found in the
Church, among
professing believers. The urgency
and frequency with which Christ points out that those who declare themselves to
be servants shall neglect to watch for His Coming and shall suffer loss - the repeated exhortations to
watchfulness implying the neglect of it in the Church, and the startling question (Luke 18: 8) respecting faith in His
Coming from which our best cities and commentators have inferred, rightfully
that there will be but little
- all this finds its mate in the Church of
to-day. Large bodies of professing
Christians (e.g. Swedenborgians, Unitarians, and others) have
spiritualised the Advent away; ministers in high standing, (as
e.g. recently Desprez in John, or the Apoc.)
recommended the ruling out, as unreliable and false, of everything
relating to this Second Advent.*9 Christian authors of
celebrity (as Prof. Stuart, Dr. Brown, etc.) insist upon it,
that the Millellarian doctrine of the speedy Coming of Christ is to be rejected as folly, etc.; while
thousands of others, leaders too, either ignore
it, or reproachfully allude to
it as “fanatical” etc. It is
but too true, that now men substitute death,
or providence, or
[Page 117]
6. The Church
shall be under trial. At no period in her history down to the Advent, shall she be entirely freed
from the testing and suffering prescribed for her, as can be seen in the
epitome of events from the First Advent down to the Second Advent given in Matt. 24;
Mark 13; Luke 21;
2 Thess. 2, and in the positive assertions of
the [Holy] Spirit that the world shall always
hate, etc., the godly. This has always been true in the past; even the most prosperous external
condition of the Church has she been compelled to fight against her enemies
from within
and without. This is true today: her enemies are numerous, they assault her from all sides, and however
outwardly prosperous in some countries, in others her condition is feeble, and
she finds herself overwhelmingly oppressed. The saddening reports of delegates
at the last Evangelical
Alliance at
7. The Church
under trial shall (like the
8. While the
Gospel is preached as a witness, while the devotion of
those who love Jesus leads to advocacy of the truth, another sign
is the condition of the Church itself. It is not merely the continued mixture of the tares
with the wheat but a fearful preponderating of the tares over the wheat. Outward prosperity, the building of massive
churches, the increase of riches, the influx of numbers, etc., is no criterion of piety as the
Word and the history of the past shows. The Laodicean state has been too often repeated (which has often led
good men to think that the end was near) to mislead us. Now,
aside from the Scripture which teaches us that the Gentiles shall become “hiqh-minded;” that there will be a
woeful lack of faith; that “many,” who prophecy, etc., in His name shall be
rejected; that the Church as a
body, shall be unprepared for His Coming,
it is sufficient to direct the reader to the simple fact, that something of the
kind must necessarily precede the end, because the
Church must endure the last great tribulation under the Antichrist. If worthy and pure, she would escape it, but in view of her moral condition she
is to pass through its purifying fires. Seeing then what is before her, as the end draws nigh we
ought to behold in her that evil which will bring the heavy predicted infliction upon her. Alas! looking
around and contrasting the Church with the positive requirements of the Word,
what do we behold? Admitting the piety and fervent love and
labour existing in denominations (for if it were not for this, the time would
be shortened in judgment), yet do not godly men in all Churches deplore the
existing divisions - bigotry - intolerance - mere nominal profession - undue
elevation of the Sacraments -
exaltation of creed above the Bible - substitution of tradition for Revelation
- yielding up of inspiration and truth to science - faith exchanged for reason
- ignoring of vital doctrines and practical truths - the lowering of the
Supernatural to a more natural basis - neglect of prayer and worship - the
feasting, etc., to procure Church and benevolent funds - aping after fashion,
extravagance of dress, and exhibition of pride - fashionable music and
accommodating preaching - the spirit of covetousness, together with the
ostentation and parade in giving - the ostentatious eulogy of past benevolence
- greater attachment and love for measures and reforms outside of the Church -
the puffing of institutions, men, books, and sermons beyond truth - the
non-confessing of Christ during the week - the advance of infidelity among the
ministry and laity - sensational preachers - the use of scriptural terms while
the reality is denied - the debasement of duty to policy - the direct
Romanising, tendencies - the fanaticism and sectarianism on the one part and a
broad tolerance upon the other - the coldness, even deadness manifested - the
study of human systems, etc., to the neglect of the Bible - the softening and
toning down of Cod’s rebukes - the lack of family religion - the straining at a
gnat and swallowing of a camel - the trust in self-righteousness - the
confidence in man’s ability and regenerating power of humanity - the seeking, after earthly things
to the neglect of the spiritual - the returning evil for evil - the envy,
contention, want of charity, slandering, etc., too often manifested - the
intemperance, impatience, murmuring [Page 119] arrogance, flattery,
boasting, etc., exhibited - the form of godliness, but denying the power - the
merely sentimental, poetical, philosophical, scientific preaching - the spirit
so prevalent to entertain or amuse the people by the introduction of novelties,
etc. - in brief, through the whole category of things forbidden by the Word.
It is eminently true to-day, that while “many,” profess and loudly too, the real
followers of Christ are “few.” Hence judgment may come at any time.*13
9.
But this is not all: while the immense majority of the professing Church is
only nominally Christian, and given to mere formalism (often propagated with mistaken
zeal), it is a significant sign of the present day, that overlooking the real
condition of things and mistaking the mission of the Church, so many of its
representative men looking only at the riches and increase in goods, at the professing numbers, etc., stand up and,
imitating the example of others in the days of Constantine, predict continued and ever growing
prosperity. Blinded by the
magnificent and numerous Churches, by the revivals of religion, by the vast
operations of the institutions, etc., they prophesy, not of coming tribulation, not of a nearness to the end, not of God’s coming controversy with the
nations of the earth, but of peace and triumph through existing
instrumentalities. The Jubilee Hymns, thousands of books,
periodicals. etc., are full of it; we hear it in
singing, prayer and preaching all over the earth, Now if the Advent is really
as predicted, to come upon the Church unawares,
unexpectedly, when both “wise and foolish virgins”
are asleep, reason teaches us that preliminary to
such a Coming and condition of the Church, there must be
a course of teaching, a
popular representation of doctrine to bring the Church, into
so false and dangerous a position. And well, too, may we suppose this cannot and will not be
accomplished unless, men of eminent ability and devotion
- acknowledged leaders perform this
saddening work of influencing the minds of the masses. The student, faith is in God’s predictions, accepts this as a sign remarkable in
this age.*14
10. There is
another sign attached to the Church, the worst of all, and the most
significant, viz., the fearful apostasy witnessed in her. *15 The reason why Paul so guardedly
expresses himself, e.g. 2 Thess. 2, concerning the falling away and the rise of
Antichrist is, that in every generation such apostatising and (as John says even existed in his
day) Antichristian powers should be witnessed, so that the believing might be
influenced to occupy the position of
watchfulness. We see how it did this in the past, and surely
it ought, in view of what we behold, have the same, and even greater, tendency to-day. See
how vast, the most powerful organizations have fallen away from truth; how
bodies counting their millions of adherents are in direct opposition to Bible doctrine and primitive belief;
how hundreds of smaller sects, communities, etc., in the aggregate swelling to
a great multitude, deny the most fundamental truths, dishonour the Christ by
their views and practices, and elevate their own human derived revelations,
etc., above the Scriptures. Bad and extended as the apostasy was in the
past, yet it is a fact, undeniable
that so far as mere numbers or the variety of form is concerned, that to-day more of mankind are enthralled
at one time in the meshes of apostasy than over before. Behold
the Papacy (crippled indeed in her
temporal power but as vigorous as
ever in apostatising as witnessed recently in the promulgation of the
immaculate conception, infallibility of the Pope, etc.), the Greek Church (in
its exaltation of [Page 120] sacraments, etc.) the Mormons, and, in brief, a large number
out of the hundreds of conflicting systems of belief now extant in the world,
and is it not true that while old forms of heresy and antagonism are retained and received, new forms have sprung up in all directions. Seeing
this state among the people of God, a
state to which infidelity (not recognising how God’s spirit has predicted it as a result of human nature) sneeringly points as indicative of
the unreality of Christianity, a state in which is fearfully realised Paul’s (2 Tim. 4: 3) prediction: “For the time will come, when they will not endure sound
doctrine; but after their own
lusts shall they heap to themselves teachers, having itching ears; and they
shall turn away their ears from the truth and shall be turned unto fables.”
Alas! how true in the past, and how true at the present time. The thoughtful may well ponder it, when witnessing the
wonderful activity of all connected therewith. Such a condition, however
painful, is a prerequisite to the development of the culminated
Antichrist.*16
11. Another sign
is the continued conversion of some. No matter how great the
apostasy, how mighty the defection, yet as the design of this dispensation is to gather out
them that believe, to call and save some in order to form a chosen body in the
Theocratic ordering, there always must, and will be, a
true and faithful people of God; not indeed, as some foolishly
and arrogantly claim, all belonging to this or that body of professing
believers, but, found in the various denominations, God-obeying and fearing men
and women who have heartily embraced the Saviour provided for them. The
preached Word, now, as ever, will find its different classes of hearers, but
among them is one, the minority it may be, which receives the truth in honest hearts and develops the fruits of righteousness pertaining
to it. This has always been so, even in the darkest period, but,
it is eminently the case now. While the tares are
numerous, tall and great, there, is more wheat to-day in the field than ever before at one time. In all countries it is growing,
ready to fill the garner. This encourages us to believe that the end is near,
for it shows the present success in gathering out that elect number who are to inherit the [Messianic] Kingdom, and that
the number is being rapidly
completed. The recent successful labours of ministers and laymen
are encouraging amid the widespread
lukewarmness, coldness, deadness and apostasy of the Church, and like the remarkable
success of apostolic preaching in
12. Another sign
is the present recovering strength
of the Papacy. Men, in view of the loss of her
temporal dominions have predicted her continued diminution of power among the
nations, but this down to the concealed or first stage of the Advent cannot and
will not take place. The mistake has arisen from confounding the culminated
Antichrist with the Papacy, a mistake that is now generally
avoided by prophetical writers (see Proposition 161, etc.) It is
distinctly predicted that the Papacy (the only body existing that fully meets
in every particular the prophetical description) shall exist down beyond the gathering of the 144,000 (Rev.
14: 8),
and shall come to an end before (Rev. 17: 16) the battle of the great day [Page
121] (Rev. 19: 19, 20, for the “false
Prophet” is thus unmistakably shown to be different from the Papacy).
It is yet to play an important part, and to
experience a terrible ordeal from the nations whom it has seduced,
even after the resurrection and translation of a
chosen body. Hence it is reasonable not to look for
its destruction, but rather for increased vigour and renewed claims. These are accordingly found in it, for notwithstanding the blows
it has received, it is yet the most powerful in numbers, and its influence is widening in
13. “The confidence in the
flesh,” or the schemes for the regeneration of
society through the development of Humanity, is a noted sign of the present day. While the spirit has always, more or
less, existed, it is only more recently that it has been wonderfully
developed. Socialism, Communism, Harmonial Philosophy, Pantheism,
Rationalism, Politics, etc., are all endeavouring to show how the world is to
be reformed. It is not simply unbelief in the Word that exists, but such confidence in the ability of man to elevate
himself to the highest state of perfection, that multitudes of the intelligent
and able are suggesting and advocating plans for the amelioration and
exaltation of the race, independent of, and esteemed far better than, God’s
plan. Some present an Eclectic scheme which even praises Christ as a model of
humanity while denying His being a Redeemer; others cut loose from the Bible
entirely and give us new plans of “Reform,” “Rights, “Liberty,”
etc. All agree in denying what God says respecting humanity, and the necessity
of having a Mediator and Redeemer. Its advocates are to be
counted by the thousand, and embrace leading writers of all classes,
from those who endeavour to make their views as little offensive as possible to Christian belief to those who are most outrageous blasphemers. Now let the reader consider the
state of the world as predicted immediately before the end; the world arrayed
in hostility to Christ and His Word, confederated against Him, and surely if we are drawing near to that period, it is
reasonable to see the elements already working preliminary to such a result. Hence, this condition is the very one that
ought to be anticipated, viz. that men under the plausible pleas of perfectibility, etc., should be led
astray.*19
14. The most
insidious forms and elements are used, to lead to a practical unbelief of the Word, and to induce a spirit
of worldliness. Thus e.g. the cry of toleration raised in many quarters. While intolerance
is manifested in some directions in sects and in the world (and infidelity
rejoices in holding up the intolerance of the old Genevan, Scottish and Paritan
state, without any effort at considering the motives and the age), yet, so far
as the Church is concerned, the leaven of toleration, as now advocated [Page
122] by leading minds, is far more dangerous. Cheerfully admitting the
unity of believers in Christ,
and the fraternal feeling and association that should characterise such, our
remarks are not intended for that toleration of others who hold to the
fundamental truths pertaining to Christ, and who in faith receive Him as the
Saviour; and we exclude not the allowing to others the liberty of worshipping
God according to the dictates of conscience and knowledge possessed.
They apply to that looseness of doctrinal position, which pretends to make life all and doctrine nothing; which is willing to receive into
fraternal union and cordial sympathy
those who deny the necessity of repentance and faith, of having a sacrifice for sin, of having a
divine-human Saviour, etc. It is painfully evident that many truths clearly
taught in the Bible, and always esteemed as fundamental in forming a Christian, are now discarded by ministers and laymen. A “
15. Thoughtful
men too will ponder a remarkable feature presented in our day, viz. the earnest desire for union upon a
truly scriptural basis. The impending struggle with unbelief, the diversity and dangers existing
within and without the Church, the threatening aspect of multitudes, has led
pious and devoted men of various creeds to long for, and inaugurate, measures which should bring true believers throughout the world, into
closer connection and fraternal interchange. The General Alliances as well as
the more particular, indicate this feeling and extent to which it is carried. So also the Week of Prayer in
which so many participate. In view of what is in store for the Church,
viz. the terrible persecution so clearly predicted, and which must
infallibly come, it is significant that
godly men - no matter how they arc regarded by intolerant brethren
confessionally or sacramentally bound - everywhere feel the importance and
necessity of movements in this very direction. Indeed, it is precisely what we
ought to anticipate, being preliminary to the encouragement that the Church
will need and the work she will have to perform when the hour of trial shall come. 1 Cor. 13 is fulfilling on a scale never before witnessed. *21
16. The existence of widespread corruption [i.e., demonic activity], just
as it was in the days of Noah, is characteristic of the period preceding
the Advent. Such corruption has, more or less, continuously
existed, and at certain intervals, when specially manifested, has called
forth, from the godly, belief in a speedy [Page 123] Advent. But
it is to be noticed that such wickedness is always proportionate to the amount of
light enjoyed, and if the advantages, privileges, testimony, etc., of the present
day are regarded, the wickedness is far greater
than at any other time, being the more inexcusable. Consider the crime annually committed;
the awful statistics of our towns and cities; the arson, robbery, adultery,
fornication, rape, prostitution, divorce, free-loveism, swindling, fraud,
strikes, profanity, drunkenness, violence, murder, assassinations, etc.,
reported by our newspapers (and which
really is but a small portion of what is actually done), and all this
committed where the Gospel is accessible, and who can estimate the enormity of such sinfulness. So great and wide spread is it too,
that many even of the secular press direct attention to it as something
deplorable, indicating a state of morals which must,
if not in some way checked, lead to
disastrous consequences. Can we take up a newspaper without seeing evidence of such a state?
Admitting the good, at the side of it stands an immense amount or evil. And this is only introductory
to that which is yet to come. If the sinfulness of the world,
of our cities and towns were steadily diminishing; if the statistics of crime
would indicate a constantly lessening number; the sign would fail, but as the
end is approaching when an overwhelming flood of evil springing out of corrupt
human nature is to be experienced, the evidence of such corruption, if we are
near, in its preliminary forms must be
existing. That they do so, no believer in the denunciations of
sinfulness by God can possibly deny. Hence we hold them, as the [Holy] Spirit has taught us, a sign of approaching judgments.*22
17. But this is not all, for while the
Saviour has in general terms directed us to the days of Noah and
Divinity in Christ
(excepting as belongs to all men in common), and that He was only a medium (Harris); that there is no atonement in
Him and no salvation by faith (Harris)
that there is no resurrection of the dead and no eternal judgment (Owen) that sin is ill impossibility and
rightly considered vice is virtue.*25 It is taught by some that “nature is God” and that “all
things originate in nature” (Harris);
that all men irrespective of character will be saved (Harris); that we can even pray to the devil (so Miss Doten, Banner of Light, Dec. 21, 1861, and
March 1, 1862, etc.,); and that marriage as now constituted and enjoined is a
curse and should be abrogated for “spiritual
affinities” (Spear, Banner of Light, Spi. Telegraph, etc). The sickening list could well be extended as held
by extremists, and more or less connived at by the moderates, *26 but this will suffice to show how accurately God’s Holy Word is fulfilling before
our eyes, and in things too which are said to be given as “expressly” illustrative of “the last times.” But in
connection with these things, so many others are added adapted to the longings
and spiritual cravings of man, that a large number influenced by the boasted “life and immortality brought
to light” by it, accept
of the system without seeing or
appreciating the depths of iniquity. Now the careful
student of the Word, who sees it clearly predicted that, as the time of the end
draws nigh, there must be a powerful spirit gradually introduced to pave the way
for the great Antichrist, looks around, as an evidence, of the approaching end,
for this spirit. He beholds it, alas, fearfully predominant not only in Rationalism, Socialism,
etc., but again lifted up in this widespread delusion extending to the pulpit and the pew, to all classes and professions, and
so fascinating in its appeals to the heart, that men of intelligence and high
position become its willing converts and defenders.*27
18. The Spirit widens the evidence or signs by giving us
a cluster of them in 2 Tim. 3:
1-9 “This know also, that in
the
last days perilous times shall come,” etc. Now while the characters
following have always more, or less, existed, it is also true - as needs be for
a sign - that they are abundantly manifested to-day. Let us briefly survey
them. (a) “For men shall be
lovers of their own s elves”- selfishness is eminently
characteristic of these times, so much so that it needs no corroboration. (b) “Covetous;” the love of money is another marked feature of the age, evidencing itself in a thousand
ways. (c) “Boasters;” how much this is exhibited in the
arrogation of things, in inordinate self-conceit, etc., we leave the reader to
judge. (d) “Proud;”
unreasonable self-esteem,
an overweaning conceit of supposed superiority in wealth, position, talents,
beauty, dress, accomplishments, station, knowledge, etc., is so abundant on all sides that it needs no proof. (c) “Inventors of evil things;” behold the various devices to
gratify passion without discovery, the introduction of new forms of luxury, new
modes of gratification, new arts and plans
to practice evil, etc. [Page 125] Some things are of so dark a nature
that a hint alone must suffice. In the moral, religious, social, physical, such
things exist, and to so great in extent that statesmen
and eminent jurists have directed attention to it as exceedingly lamentable. (f) “Disobedient to parents;”
how largely this is indicative of the
age has been the complaint of many writers, witnessed as it is in
a disregard to home influence, and congregating in places of public resort, in
idleness, wilfulness, vanity, want of honour in speech and attention, etc.,
that it has become common to speak of “young America,”
“fast young men and women,” etc. The
saloons, numerous public entertainments, etc., foster this spirit. (g) “Unthankful,”
i.e., manifesting ingratitude - how this is made apparent, needs no commentary,
both toward God and man. (h) “Unholy,” i.e., are regardless of duty to God and man, possess no
piety and are irreligious. The multitudes in this sad condition and boasting
even of it, is the mate to the prediction. (i) “Without natural affection,” i.e., a
want of regard for children. It is, aside from other considerations,
amply sufficient that the most eminent medical men have pointed out as a crying
sin of this and other nations the child-murder in the womb and the
preventives (so boldly advertised and circulated in books employed. Statistics
of decrease in some localities perfectly startling are
presented. (j)
“Truce breakers,” i.e., those who violate compacts or
agreements. A disregard of one’s word, an aversion to be held by a given
compact, a violation of trust, is undoubtedly a characteristic of the age as
evidenced in the frequent failures of trust, the swindling operations, etc. (k) “False accusers;” that is, those
who are (marg. read) “makeabates,” given to exciting contention and quarrels. Society
suffers greatly, in all its relations, from this class. (l) “Incontinent.” i.e. without strength to resist the
solicitations of passion. How mighty this is evidenced
in intemperance, sensuality, places of assignation, etc., is self-evident. (m) “Fierce;” i.e., harsh, severe toward others. The lack of gentleness,
mildness, meekness, and the exhibition of harshness and cruelty is so general,
that scarcely a newspaper can be read without
containing its illustrations of the fact. (m)
“Despisers of
those who are good:” how largely this is characteristic of the times is loudly proclaimed in
the multitude of books and papers which speak disparagingly
and contemptuously of the ministry and all upholders of Christianity. (n) “Traitors” - persons who are willing to betray friend and country - to
betray the trust of friend, employer, and company - to betray the confidence
even of wife or husband, etc., are but too abundant. (o) “Heady,” i.e., precipitate, rash.
There is no enterprise or project, however foolish and inconsiderate, but what
crowds are hurried into it, even if it leads to disturbing the order and peace
of society, and ultimately to ruin. Every day is this tendency illustrated the
world over. (p) “High-minded,” i.e., puffed up, inflated with
pride. Men, not merely proud but, overbearing in pride, esteeming themselves
better than all others in attainments, wisdom, knowledge, etc. are but too
frequent. (q) “Lovers of pleasures more
than lovers of God;” how trite is this of the multitude, who are willing to sacrifice God and
His truth for the sake of pleasures, gratification, and dissipation. (r) “Having a form of godliness but denying the power
thereof:” many profess religion, make a parade of
the forms of some religion, but allow true piety to have no controlling
influence upon the heart and life. Alas, we have this noticeable in the most
bigoted adherence to, and show of, forms. Thus far this Scripture corroborated
by others,*28
and [Page 126] as all these characters are existing - not one missing - and that
too in large growing numbers, no wonder that godly men esteem such a fulfilment
before our eyes evidence of nearness.*29
19.
The continued unbelief of the Jewish nation down to the Advent. Some infer the contrary and promise us
a great previous conversion of the Jews.
The fig-tree putting forth its leaves is taken for a
figurative representation of the nation (but it proves too much as Luke 21: 29
adds “and all the
trees.”) in this
transition state, while the parable is simply illustrative of our ability to
discern the signs of the times. Aside from other considerations, the continued
unbelief of the nation is made apparent from two things: first, the miserable
condition it will be in just previous to the open manifestation of Christ and
His saints, as e.g. portrayed in Zech. 14, which state is the result of their unbelief. Second, the manner of their
conversion is specifically made concomitant with the Advent itself - unbelief continuing down (Proposition 113) until they
shall see Him, Whom they pierced. The 144,000
in Rev. alleged to be Jews, are indeed such,
but engrafted ones - with some natural Jews with them - into the Jewish stock.
If Jewish tribulation, or Jewish unbelief, were to cease before the Advent, then
one of the signs would fail its, but being seen, and having now
already extended over a dreary eighteen centuries, well may we ask, how long yet? Surely the time elapsed, has very materially, greatly
shortened what yet remains. The unbelief
of the Orthodox and Liberal Jews is sufficiently manifested.
*30
20. While this is
so, yet another sign, which a comparison of prophecy develops, is important,
viz., that as there shall be a restoration of a portion of the Jews to
Jerusalem before or when the last great Antichrist (who attacks them) arises,
if we are really nearing the end, a special interest should be taken by the Jews in the Holy Land with a
view toward its ultimate recovery. How this has been recently exhibited by
prominent Jews in
21. In addition
to this one, if the Jews are again to return and occupy
22. Another is,
that we are not only living under the divided form, the disintegrated condition
of the Roman Empire, the lower part of the image representative of Gentile
times, amid the mingling of and commingling of nations, etc., but during the headless condition of
this empire, a condition which, as Revelation
teaches, is not far removed from the end, Proposition 160. [Page 127] The chronological position that we to-day
occupy in its history, is intensely suggestive to the careful prophetic student. No intelligent man can
study it, and the connection that it sustains to the whole, without being deeply and powerfully impressed
with a sense of nearness to the end. From the days of the distinguished Mede to
the present, every writer on the subject has expressed this conviction necessarily growing out of it.*33
23. In view of the fact that nations
shall be confederated against the Christ, the student of prophecy in connection
with the evils enumerated, will not forget to notice, the signs in the political horizon. The political intrigue and corruption, the vast indebtedness, the tax of
standing armies, the elements of discord in sectional interests, the strife
between capital and labour, the monopolies so largely fostered, the
ineffectiveness of law, the bribery in elections and high places, the lobbying
of legislative interests, the natural sins of the past and present, the direct
antagonism of existing parties, etc. we see giving abundant fuel already
prepared for the fiery outburst of that wild and destructive storm which is to
revolutionise the nations, and make them confederate in anti-Christian policy
and attack. It is
true, that the prophecy points us more directly to the old Roman earth, but all
nations shall, more or less, feel the coming
whirlwind. The unsettled condition of European nations, the social agitation,
the destructive elements (again and again pressed down by force), the
revolutionary spirit within them, the imperial and republican, the ultramontane
and liberal forces, etc., are things so well known that a mere mention will
suffice. Yet these are the very things that nearness indicates.*34
24. Another sign
is the vast activity of the
press in behalf
of evil. Gratefully acknowledging the amount of good that it has done, the
millions of Bibles, religious books, papers, tracts, etc., that it has printed,
yet it is a fact that we ought not, to conceal from ourselves that it is still more powerfully used in behalf of evil. We leave a
man, who has no sympathy with our doctrinal position, and who fondly predicts
continued progress merging into a Millennium, give us
the statistics of one country. John Angell James (Church in Earnest, p. 89) gives some lengthy
statistics of the press in Great Britain, the footing of which shows, that,
while in one year the issues of absolutely vicious and corrupting literature
was 28,826,000 that of Bibles, Testaments, papers, and periodicals of all kinds
pertaining to religion, amounted to 24,418,620, leaving a balance of 4,407,380 in favour of pernicious papers.
To this startling balance, we are assured that millions more can be safely
added. Since then such publications have multiplied, catering to the corrupt
passions of man. It is simply appalling and
has become so glaring even in this country, that at
times the government had to interfere, in forbidding the circulation of the
worst forms through the Post Office, and in seizures. Places like
25. The astonishing increase of knowledge (Dan. 12: 4), is another sign. If this refers, as many believe, to knowledge respecting
prophecy, then is it verified in
the diligent and successful labours of life-long prophetical students within
the last fifty years, and, especially, in the recent efforts of and American
writers on the same subject. But if (to which we [Page 128] now more
specially direct attention) it includes an increase of knowledge in general,
connected with a general activity, etc., then let this [ungodly, and
spiritually blind] age with its marked progress in all the
sciences, wonderful discoveries and inventions, etc., be considered, and is it not strictly true, that, with the
facilities now enjoyed, there is a rapid and constant advance among the nations
in the dissemination of knowledge of all [secular] kinds.
The multiplication of educational advantages, institutions, and the devotion of
multitudes to varied branches of learning, as well as the astonishing increase
of books on all known subjects brought within easy reach of all, is doing
wonders in this direction. If it were sanctified,
it might be a sign of good, but unsanctified as the mass is, it becomes a sign
of approaching evil. Mere knowledge and progress, is not holiness, but adds
greatly to responsibility; instead of being regenerators of the world (as many dream) they are mercifully designed to lead us to the only
Regenerator, the Christ. The thoughtful ponder such things, in view too of
steam and electricity bringing the nations into daily communication and
removing the effect of distances, as a state necessarily preparative to the
mighty changes which still await the world.*36
26. Even what men
regard as the ordinary outgrowth of nature, or as incidentals in the history of
nations, are signs, such as hurricanes, earthquakes, pestilences, wars,
famines, floods, hailstorms, cyclones, meteors, plagues, [.viruses and pandemics] etc. Such things are indeed continuously to exist, more or less, down to the end [of this evil age] itself as a part of the entailed curse. And, if they
should fail, if any one of them should fail, then God’s Word would fail. Being
connected with the curse, standing related to the moral, it is reasonable to
anticipate, that as we reach toward the end, and especially when humanity is
boasting itself in progress and hopes of deliverance that God would continue these, if not intensify them, both as a sign to those who fear Him, and as
evidence to the worshippers of nature that her hidden forces are beyond man’s
control to regenerate. Naturalists and Scientists, unbelieving, laugh at
our credulity in
believing such things to stand for signs, when they themselves within the grasp
of these terrible messengers are compelled to admit their inability to cope with them, and are as
helpless to avert the evil as the babe. Oosterzee
(Ch. Dog.,
vol. 2, p. 796) says: “Considering the inseparable
connection between the natural and moral world, which is made manifest in many
a word and fact of saving Revelation, it cannot sound incredible to us that inanimate nature also shall feel the thrill of
the shocks, which cause the heart of the animate to quail; although we hold
ourselves utterly incompetent to determine what in this part of the
Eschatological proclamation, is to be taken literally and what is not.”
This is true; hence while abstaining from particularising, yet there is a sufficiency given to show that the feeling so
universally held by the Church in the Past, that nature itself, as a sufferer
and as a witness of God’s would participate in
testifying to coming wrath, is undoubtedly a correct one. Material
forces have constantly in the past been employed by God to subserve moral ends,
and it is the most reasonable to conclude that He will specially
do so as the end of this dispensation draws nigh; which is
corroborated, not only by the past understanding of the great and good but,
even by an instinctive dread which thus anticipates them,
both being founded on the correct idea that they are forces under God’s control
and command. Now let the reader consider the events of
the last twenty years, the constantly recurring evils and inflictions over all
the earth, the lack of no [Page 129] former ones with the
introduction of new ones, and with all that is past and present history,
consider the constantly recurring wars - as if purposely to show how vain the
hopes of humanity - the present attitude and warlike of nations in their heavy
armaments, etc., and all these instrumentalities for the destruction of human
life and property on an enlarged scale, are evidences, not merely of the
continued corruption of human nature but of approaching [Divine] wrath.
They teach a lesson if we will hearken to it, of the long delayed vengeance coming which
even now occasionally gleams across the bosom of nature and fitfully plays with
the wrath of man. If the thunderbolts shot forth from
disturbed nature upon helpless man; if the woes and horrors of cruel war
springing from depraved human nature, cannot and do not arrest the attention of
proud man leading him to knowledge that God must come to remove them if ever
removed, and to pray to Him to speedily come and perform so glorious a work
(according to His Word), then indeed the lessons intended by Providence and
enforced by sad experience fail in inspiring the faith and hope which God
mercifully intends by them. *37
27. Another sign
is the distinct “peace and safety” cry. We do not refer to that resulting from the denial of the
Supernatural, or the rejection of the
nearness of the Second Advent or the spiritualizing of Scripture, or the dreams
of progress and the ultimate conversion of the world, but to that significant utterance given by “Peace Societies.” Such are organised with a large
membership of eminent ministers and laymen, publishing
periodicals, pamphlets, books and tracts in behalf of their predictions and dreams of “Peace and
Safety.” Refusing to accept of God’s delineation of this dispensation down
to the end (including war and rumours of war, etc.), and placing in this [Christ-rejecting
and apostate] age the “peace and safety”
that only result from the personal Advent
and reign of Jesus and His glorified saints, they present a glorious (but
false) representation of the future, that is eminently calculated to mislead
many. (Comp. 175 and 176.) *38
28. The wealth of the Church is another sign. She is now saying, “I am rich and
increased with goods” (Lange “yea I have become
exceedingly rich”), Rev. 3: 17. Whatever it may include respecting
professed spiritual riches (Lange
etc., ) the language itself decidedly refers to riches literally, so much so
that some (Stuart, Wetstein, Vitringa, etc.) confine it thus to earthly wealth, while others (as
Barnes) include both ideas. Even
such as favour the one idea do not exclude the other,
for as Lange (loci) remarks: “the connection between external riches and the danger of an
inward conceit of riches cannot be ignored.” The
immense endowments, the costly churches, the large investments looking to
perpetuity, the boasted incomes, the parade of vast yearly contributions, the
large salaries, the societies with established funds the educational and
publishing interests, etc., all evidence a state of prosperity and riches which
is more and more becoming the pride and
boast of the Church -
so much so, that it is taken as evidence of substantial progress to Millennial
glory, and the cry is virtually raised, as “have need of nothing,”
i.e., we are indeed rich, having enough of everything. Having
wealth, with a spirit of self-complacency, they deem themselves elevated to a
high and favoured condition.*39
29. The almost universal desire to become
rich, the methods resorted to in order to increase wealth, the gigantic
monopolies arising, the hoarding of riches, the aggressiveness of capitalists (James 5: 1-3, etc.) is not the least sign of approaching nearness to the end. Mammon
worshipping, [Page 130] a determination to be rich without
regard to principle, encroachments upon the poor, oppressive measures to secure
opulence and luxury, these are characteristics of the
last days. How prevalent they are to-day is self-evident, since movements (
30. Another sign is found in the [prophecy] conferences of believers in the
nearness of the Second Advent and the reign of the Messiah and His saints,
strikingly verifying Mal. 3: 16 as it stands related to the sparing,
and the last period of the age. These have been held publicly in
31. The
prophetical student finds a feature pertaining to the present period
exceedingly suggestive. As the time is approaching for the ending of “the times of
the Gentiles,” it
is evident (in view of nearness) that, because of the predicted arraying of the
nations against the Messiah, there should be a wide prevailing interest taken
in Jesus of Nazareth as a Person.
This is apparent by the large number of “Lives of
Jesus” issuing within the last few years, both Rationalistic and
Christian, in which He is prominently portrayed either from an infidel,
liberal, or believing standpoint. It is a matter of grave importance to find that the former have been most
extensively circulated - edition after edition being rapidly exhausted - thus
moulding multitudes to regard Jesus simply as a man mistaken genius, or a
liberal Reformer, or a dreamy enthusiast (made so by the prophecies of the
nation), or a harmless fanatic, or even a downright deceiver. This becomes a
suitable preparation of heart and mind for the drama that is to be enacted
against Him and the Church.*42
32. The remarkable prominence given to the Scriptures is indicative
of the same nearness. The cheap publication and extended
circulation in almost every language of the globe, the numerous aids to its
comprehension, the varied versions and translations, the revisions and their
discussions, the works in defence of, or against them, etc., has had a tendency
to bring the Word of God before
the people with such startling
conspicuousness, that
God justifies Himself in first warning
before bringing upon the nations the terrible threatened [punishments
and] judgments.
The nearer we are to the end, the more prominent should be this interest in the
Scriptures.*43
33. A growing sign is the exceeding bitterness of unbelief. If
nearing the persecution still future, the spirit of intense hostility,
manifesting itself in threats - the mutterings of the incoming storm - should
also appear. We have already in another connection, exhibited by quotations and
extracts this desire to crush Christianity by
persecution. The hatred, intense and unrelenting, is already fully exhibited,
and, when the time for organized action comes, will find its victims ready for
its vengeance.*44
34. The turning away from the true
Messiah, Jesus the Christ, and invoking another Coming Messiah, is a sign of the times. If the coming of Antichrist, the
culminated head is near, we should find men already expressing their faith and
hope in the Advent of some false Messiah. In the schemes of self-regeneration
and progress, we are called to “the Coming Man”
(of whom Coleridge, Mill, Kant, Compte, and
others, are designated “forerunners” and “harbingers”) who shall “renovate
society” and bring “a
redemption of the world.” In the
eulogy of [Page 131] unbelief, in contrast with the Christian Messiah, some
kind of a future Messiah is spoken of, and urged to “a cordial reception.” *45
35. A continuous sign is the raising up
of false Messiahs; not merely the proclamation of a
Coming one, as in the preceding sign, but the actual claim by persons that they
are such, calling for adherents. They have been in the past, and they exist at the present time. *46
36. The moral and religious condition of
our great cities is a significant sign of the end. In view of their position,
influence, privileges, etc., they ought - if the
notion of progress is correct - to be great centers of religion, morality,
virtue, justice and piety. The special advantages that they have possessed, the
highest talent and ability, the leading ministers, the religious organizations
and churches, the missionary operations, the publications of a Christian
character, etc., all should tend to make them better, devoted to God, more free
from vice and crime. But what are the facts as reported by
various classes of writers? We have already shown that they are
noted for wickedness of all kinds, for irreligion and impiety, for all
the evils that curse depraved humanity. *41
37.
The great stress laid on secular
education, as a means of improvement and progress; its
extensive usage under State patronage to elevate the ignorant, insure
refinements; and secure the welfare of its recipients; its eulogy as a grand
instrumentality to stem vice, immorality, and crime - is a sign of the last
times in the actual fruitage that it produces. Accomplishing good, especially
in giving the advantages of education and intelligence to the poor, yet it must be sorrowfully acknowledged that it is becoming more and more separated from the religious and moral
teaching, and that it is falling into the hands of thousands who infuse their
own spirit of unbelief into their pupils. Education is not morality or religion, for, as the
history of the past and the present abundantly evidences, intelligence can exist with lawless principles, impurity of
heart, and atrocious crimes. Thousands of educators are relgious, or moral, or
sincere in advancing the interests of pupils, but thousands, on the other hand,
are irreligious, or immoral, or bitter in covert and open hostility to the
Bible and Christianity. *48
38. The signs are
varied, and some are not as distinctive as others, and
yet they are worthy of mention. (1)
If we are allowed to take, as many do, the mixing of the clay and iron of Dan. 2:
43, as symbolic of the union of constitutional governments with a
popular element, more or less pervading, or a commingling of Aristocratic and
Republican forms, this is astonishingly manifesting itself among the nations. (or, if it be applied to the intermingling of nations by
marriage, amalgamation, etc., this has received and still receives a striking
fulfilment.) (2)
The extraordinary answers to prayer and faith. In nearing the end,
judging from analogy, it is reasonable to suppose that God would specially
exhibit His favour to His people of strong faith. This is done
in a remarkable manner, as if to rebuke the existing unbelief, as e.g.
exemplified in Muller and others. (3) The treatment of
prophecy by unbelief in and without the Church. Its neglect, scornful
allusions, contempt, etc., evidence that we are nearing the end.*49 (4) The renewed
attention paid by scholars and theologians to an intimate and abiding relationship existing
between the Old and New Testaments, and the numerous works recently published
urging this upon our attention. For as “the time of the end” draws nigh, it is reasonable to
expect that - in view of speedy fulfilments - [Page 132] special prominency be
given to it. (5) A clear and
distinctive idea of the original and the true conception of the Messianic
Kingdom is becoming more and more prevalent. Books, tracts, etc., are
issued which revive and restore to its prophetic position and nature the
glorious
Such are the signs which precede the first stage of Christ’s [Second] Advent.
Not one of them (just as there was none before the First Advent) shall be of a strictly Supernatural nature; all of them are connected with the natural, or are, regularly produced
in an onward course of development. If men look for other signs, they will woefully deceive themselves; they must be in order to preserve
the consistency of constant watching, etc., all of this very class.
They do not intervene anything between the present and
the Advent; they were present in the
days of the Primitive Church and led the faithful to watching; they were
present, more extended, in the days of the Reformation, and caused the
Reformers to hope in it speedy Coming of the day of Redemption; they are
present to-day still more intensified,
and should cause us, if wise and prudent, to occupy the
same position. We know not the day
or the hour, but the signs are here; men of intelligence and ability have failed
in their approximative dates but this matters nothing (being what ought to be
expected), for the signs are what we are particularly directed to observe, and they are
present; men of eminence and piety predict a long delaying of
the Lord, a long continued absence of the Bridegroom, and tell us that the cry
raised that He speedily cometh is vain, but we take to our hearts of passionate
love and desire the signs that are here; others ridicule our hope, hold it up as
“Jewish error,” “fanaticism,”
etc., but these reproaches fade away in the light of a
Saviour’s command and present existing signs. Let a
cautious writer instruct us: Dr. Kurtz
(His. of the Cov.,
vol. 1, p. 101, taken from his Bible and Astrom.) says: “Reasoning from Scripture, it is scarcely possible to conceive that the end should be so
delayed. If we think of the incarnation as taking place in the middle age of the
world, if we consider the increasing distinctness in the signs of the times, and the approach of those signs [Page 133] and harbingers of the end,
we cannot but
feel that the termination of the present dispensation must be at hand.” And, if we but reflect, that the first stage of the Advent precedes this termination by an
interval of time unknown to us, it may therefore occur at
any day for aught we
know.*51 We have long felt whatever
truth there is in the year-day fulfilment of the Apocalypse (and the Apoc. has
been most remarkably constructed to induce watchfulness, and afford a kind of inchoate fulfilment - in fact
to impress each century with the idea of a
Coming, One), yet its main fulfilment, the leading features of portions of
it at least, are to be realised during this interval between the two stages of
the Advent (and with this view, there cannot be sufficient caution in the
assignment of time, seeing that, the time specified in the Book itself is not
connected with the whole but only parts of it). Even
those writers who have advocated and confine themselves to a year-day
fulfilment coincide in asserting the nearness of the Advent from their point of
view, as e.g. two of the most recent, prominent able writers, Dr. Elliott, author of the Hor. Apoc.,
says: “Our present position, we have been led, as the
result of our investigations, to
fix at but a short time from the end of
the now existing dispensation, and the expected Second Advent of Christ,” etc., and D. N. Lord, former editor
of the Theol.
and Lit.
Review,
author of an Exp.
of the Apoc.,
etc., gives it as his decided
impression from long and close study: “Christ is within a brief period to come from heaven
in person.” Such
testimonies, from scholars and leading divines in the various Churches, could
be multiplied, but are unnecessary, because every one can see for himself that
there is not a sign but what is already fulfilled, not a token but what is even to-day abundantly verified, so that whenever it comes God’s Word is fully vindicated and His
truthfulness made manifest. Scientists, unbelievers, and those weak in the
faith demand a Supernatural sign, the exertion of direct miraculous power, but
all in vain, because the very signs are intended to
test faith. *52*
-------
[* Regrettably additional NOTES (*1- *52 on pages
133-159), are not included because of scanning
difficulties.]
[Page 159]
OBSERVATION 4. Now we come to consider, in the briefest manner, the signs which follow the first stage of the Advent, and which
being more particularly confined to a distinctive internal, and embracing far greater ones will be readily recognized by all the believing children of God. 1. The first sign indicative of the Coming open manifestation
of the Son of Man will be the Translation of living saints [i.e., a selective rapture, of
those judged as ‘accounted worthy’ to escape, (see
Luke 21: 34-36; Rev. 3: 10).] (Proposition 130) in connection
with a secret resurrection of saints. This will be recognized by many
as a sad (to them that must remain to endure tribulation), but still joyful
(because verifying approaching deliverance) sign of a Saviour already present and observant of the interests
of His own.*1 2. While this is recognised by
those who accept of God’s Word, and leads to a correspondent recognition and
assertion of the Advent, the denial of such an Advent will become the more emphatic and
ardent over the world. “Where is the promise of His Coming,” will proceed from multitudes of “scoffers” to neutralise the effects of what has
taken place. 3. Notwithstanding the opposition and bitterness of unbelief,
we are assured in Rev. 14, that after the removal of the symbolic number
144,000, there will be resulting from the given signs, a specific preaching over the earth of two messages most appropriate
for the times, viz. the proclamation to “fear God and give
glory to Him, for the hour of His
judgment is come,” and
in view of the incoming worship of Antichrist, “and worship Him that made heaven,” etc. This will be a simultaneous, powerful preaching preparing the Church for the terrible Antichristian
struggle before her, and with such success that “a multitude” shall pass through the great tribulation, willingly
sacrificing life rather than yield up faith and hope in the Christ, Rev. 8:
9, 14 and 20: 4.*2 While this energetic work of the Church, now fully recognising her chronological position, and that
the time is short, is going on, at the same period, increase of corruption in all the varied forms previously
described will be experienced; the perilous times will become more perilous;
the characters delineated will become more and more determined in their hostility
to the good; human efforts at regeneration will be more boldly proclaimed and
accepted at the side of a witnessing Gospel. The moral and religious signs, given
under the previous Observation, will become more sharply defined and intensified. 5. Without giving the order of events, we notice next, the
rise of the last great
Antichrist and the formation of a confederation of nations under
him, Proposition
160, 161,
etc. 6. The fall of Babylon under his
influence and power, which includes the Papacy and all State Churches, as well
its all Hierarchical institutions; the hatred of the Antichrist even finally
extending to all ecclesiastical organisations that professedly or otherwise
favour Christ. We need not enter into the mooted question how
much is comprehended under the term “Babylon,”
and what is meant by “her
daughters,” because in the ruin of Babylon herself, that of “her daughters,” whoever they may be,
as well as that of the overthrow ecclesiastically i.e. as outwardly organized)
of the Churches will also be affected at the same time. While the Papacy
will meet her doom, State, Churches, and all others will most cruelly suffer at
the hands of the Antichristian Confederation. The former,
however, preceding the latter in point of time. 7. For, after the downfall of
*1 We cannot possibly receive the notion entertained by a small party of
Separatists, under the leadership of Barbour
and Russell, viz., that Jesus is
already present, The mystical conception that leads to this, we meet elsewhere.
For the present
we only say that a non-resurrection and non-translation of the saints is sufficient proof to show that the Second Advent has
not yet taken place, for these
are inevitably and at once associated with the first stage of the Advent.
Their claim of this particular presence being “spiritually
discerned” is precisely equivalent to that of the Shakers, who also
claim such a “spiritual discernment” of the
Second Advent transpired, and even of an existing Millennium already begun.
*2 Consequently we cannot possibly receive the notion entertained
by some (as e.g. partially by Lincoln’s
Lects. on Rev., and totally by Swormstedt The End of the World Near. etc., etc.) that the resurrection and translation, there
is no
more proclamation of the
truth, no more saved, the Holy Ghost being withdrawn, etc., for this is a
perversion of the order of Rev. 14, a non-recognition of the first and second
stages of the same Advent, and an ignoring of the interval and the events connected therewith. Having referred to
this in another place, we only now add: of course those who so arrogantly and selfishly
apply to themselves the noble portraiture of the 144,000, and the angel messages,
as is done by the Seventh-Day Adventists
(under the enlightened guidance of a professed prophetess, Mrs. White) it is not surprising (as was done by one of their evangelists, Mr. Stone, at Springfield, on July, 1878) that they should say - to
sustain their unjustifiable self-application of noble and elevated prediction - that it is “senseless”
to look for the Second Advent of Jesus to precede these angel messages. On the other hand, when Rev.
Randolph (Danville Tribune, March 12th, 1880) says: “The time is coming, and is not far distant, when the
believing Church will take, openly, the ground of Irenaeus the Great, the glory
of his time, and write Post-Millenarianism
as a heresy against the truth of God” - we believe this, but that it
will only take place during this interval, and after
the resurrection and translation of a chosen body at the first stage,
thief-like coming. When the Church sees how
it has been blinded and deluded by false hopes so eloquently expressed; when she recognises her position in the
order of events and what is before her, then this doctrine so derided, and branded in many quarters as
heretical, will be the very doctrine to raise the believer from despair; remove
despondency and darkness; impress the divine promises and covenants; infuse
renewed faith, hope, and courage; restore “the blessed hope,” to its exalted strength-imparting
position; and nerve small and great, learned and ignorant, old and young to
resist anti-christian efforts and persecution even unto death.
*3 We say nothing respecting the failures of a class of Spiritualists to form a
human image with a vocal apparatus to be manipulated by the spirits - to serve
as a sort of universal medium and direction - for a more dangerous
manifestation is in the excessive laudation and glorification of nature, so
prevalent in numerous books. We give, a single illustration to show our meaning:
when (Mod. Doubt,
by Christlieb, p. 32) men once say: “Brahma, Buddha, Jupiter, and
Jehovah must now yield to worthier successors in reason and philanthropy”
(so Wichen), or, “what we want is a new Church. I am for a free stage. The
theatre is my temple, where I would see inaugurated a new form of worship. The theatre
should be regarded as a house of God, as it was among
the ancient Greeks. Religion and the drama I would fain see identified”
(so Eckardt) - then there is but a
short step to a return to an idol-worship patterned after the ancient Magi.
Greeks, Romans. The worship of the “Imperial Sun”
as an “all-powerful and Omnipresent Creator” is
more than hinted at in that degraded and rotten work The Masculine Cross. In another
place (Proposition
161)
we introduce some who boldly advocate idol-worship.
*4 The student will observe how significantly the signs in this direction are
fulfilling. While unbelief shall continue to exist, and the Supernatural of the
Bible is dismissed as unallowable - expressly to break
down its moral requirements, its humiliation of man, etc. - yet it is predicted
that men shall, with such unbelief of Revelation, entertain a faith in the extraordinary
and miraculous in their own concocted religio-infidel faith. Already
thousands of intelligent but unbelieving men are forsaking the ground of Strauss (Life of Christ, Intro.): “We may summarily reject all miracles, prophecies. Narratives of angels and demons, and the
like, as simply impossible and irreconcilable with the known and universal laws
which govern the course of events,” as
untenable. True, indeed in their case, so
far as the Bible is concerned, but not correct as to the incoming “regeneration” or “reformation”
of mankind which is to introduce an acquaintance with “higher
and nobler mysteries” than were ever before divulged to man. The movement
is singular and striking, and worthy of close and thoughtful attention. Such a [Page 164] union of unbelief with
the manifestation of the lowest credulity - of contempt for Holy Writ with the
unhesitating acceptance of human teaching - of denial of Christianity with the
formation of some kind of religious faith to satisfy the cravings of man’s nature
- is certainly most remarkable.
On the other hand, we, object, as
misleading and unscholarly, the application that Waggoner and Stone (Seventh
Day Adventists), and others, make of 2 Thess.
2: 9, as if
the “Coming” of Jesus took place literally “after” this wonder-working, because it says
in our version “after the working of Satan.” That is, they take the. word “after” to mean time, when
it denotes only likeness or resemblance, and this they press so as to favour their
theory of the Papacy, etc. Now it is true that Jesus comes openly after this extraordinary
manifestation of wickedness, but He comes thief-like before it. This takes place
during the interval. We allow Barnes (Com. loci) to give a correct statement as to the
meaning of the passage: “The word rendered after,
it need not be said to one who looks at the Greek, does not refer to time, but
is a preposition, meaning according to; in conformity with,
meaning that the manner of His appearing would be accompanied by such works as
should show the agency of Satan employed, and such as he only could produce. It does not mean that the Coming of the Lord Jesus would be
after
Satan had worked in this manner, but that the manifestation of that wicked one would
be with such demonstrations of power and wonder as Satan only could effect.”
*5 The prophetical student will ever keep in mind that
Elijah’s mission is one, not to the Gentiles, but expressly to the Jewish nation,
and that down to the scene delineated in the first part of Zech. 14, he
certainly has not put in his mission. His coming is after the first stage of
the Advent of Jesus, and after this last tribulation of the
Jews under Antichrist, for previous to this there is
no conversion of the nation. We doubt not that in the darkest hour of gloom, when
feeling the persecuting power of the Antichrist, and when all hope seems to have
perished, Elijah, according to
promise, will come, and will prepare the remnant to accept so heartily the Lord
Jesus.
*6 The darkening of the sun, the moon not giving her light, the
stars falling, the powers of the heaven shaken, is immediately after the Jewish
tribulation, Matt. 24:
29; Mark 13:
24, 25
(hence the folly of making, “the dark day” and “the falling of the stars” of the past these, as some
do to make out a favourite date, etc.,), and cannot (whatever symbolical meaning,
as some hold, is connected with it) wholly be figurative, but refer to natural
darkness, etc., as evidenced e.g. by the parallel passage of Joel 2: 30, 31, indicative (as God Himself will show wonders
) of what took place in Egypt (Ex. 10: 21-23), or in Palestine (Matt.
27: 45). Such signs shall only be, produced on
a grander scale. D. N.
Lord (Theol.
and Lit. Journal, Oct, 1860, p.223) takes the position
(the more noticeable, since he is so strict in the application of symbolical
language) that as Luke 21: 25, 26, makes these things “signs in the sun, and in the moon, and in the stars,” such things (as the darkening of the sun, etc., mentioned
by Matt. and Mark) are to be understood literly as “processes
of which those orbs are, to be the subjects, and that are to be visible to men.” With
this view, as we have shown, men of the highest ability coincide. We incorporate this idea, for the reasons, already assigned, with
its figurative import, for as men are urged on to their final rebellious
attitude by a firmly expressed trust in the unalterable condition of nature,
and openly avowed faith in “the unalterable laws
ordaining ever-enduring continuance,” a reverence for (while ignoring the
Creator and His claims) the forces of “the Universum,”
it is but just and reasonable that God - so despised
and dishonoured - should give such natural signs, to bring their trust, faith, and
reverence to a test, which will result as the sure Word testifies, in inspiring
“men’s hearts failing them for fear, and for looking after these things which are coming on the
earth.” They are the precursors of terror and vengeance;
they will be recognised with abject fear of coming, evil and despair; they will
be regarded by others with the hope of is speedy and glorious deliverance.
*7 Some
make this sign of the Son of Man to be a cross in heaven; others, the star of the
Messiah; others, the Messiah Himself; others, the sign mentioned in preceding
context; some, the a luminous appearance; others, the appearance of a man; some,
a Shekinah, or the glory of Christ; others, the cloud of light that bears Him;
others, the last plagues; others, a sword shining forth, or falling, from
heaven; some, the translation of the saints; others, the resurrection body of
Jesus. We cannot
now determine; the day will come when the believers;
will recognize and exult in it.
*8 Men may
turn away from the prophetic picture thus drawn, declaring it impossible from
human nature, to manifest such depravity, especially in the way of persecuting
the Church. But the spirit is in man, and even now
begins its threatenings, as is evidenced by the bold language of ten thousand utterances. Having given (Propositions
161-163)
some [Page 165] illustrations, a few more suffice. In the Luth.
Observer, Sep, 15th, 1870, it is stated
that “a correspondent of the
OBSERVATION 5. Here then the main, leading signs which precede the Coming
[Messianic
and Millennial] Kingdom of God; those
that pertain to the fist stage of the Advent and its preliminary ordering
at Mt. Sinai, and then those that relate to the open
manifestation of the King at Jerusalem and the re-establishment of the Davidic throne an Kingdom, embracing also the conversion and
restoration of the Jewish nation. These are the warnings that the [Holy] Spirit has given, but however
earnestly and faithfully presented by any one, they are unheeded by the [Church] multitude, like the warning of Lot or the preaching of Noah, and to many the believer in them (Gen.
19: 14) “seems as one that mocked.” Excuses abundantly suggest themselves
why they should not be regarded, but childlike Abrahamic faith sees in them the strongest possible motives for increased,
constant watchfulness. When not only the signs preliminary to the Coming of the
saints are here, but when even these throw their shadows forward into the
fearful interval between the first and second stages, then indeed is it inexcusable to be faithless.
When e.g.
rejecters of the Divine Plan of Redemption, under the teaching of professed
spirits of the dead, give us another sustained by “signs and wonders”; when this is a spirit largely at work in various bodies (i.e. wonder-working
power, revived again; also e.g. in Roman Catholicism, Mormonism, etc.); and when this is
associated with a prevailing Naturalistic tendency, we can readily see the
elements already existing and
moulding men’s minds and hearts for the wonder-working period
still future. When
a time of abounding demon worship, of idolatry, and of corresponding [Church
apostasy and] corruption, is surely coming, and if
we are indeed nearing it, then the things specified are precisely those which
ought to appear. They are present; growing too by the fostering care of many able
minds into a fruitage, such as the Omniscient Spirit has portrayed. It is simply folly to close our eyes to existing facts, and the denial
of them does not lessen the danger, but may greatly mislead ourselves
and others. The sign that the signs themselves will be neglected is a sad one, and will not be overlooked
by the wise. Calvin’s remark on Luke 18: 8 ever remains true: “Christ expressly foretells that, from His ascension to Heaven
till His return, unbelievers will abound; meaning
by these words that if the Redeemer does not speedily appear, the blame of the
delay will attach to men, because there will be almost none to look for Him. Would that we did not
behold so manifest a fulfilment of the prediction!” A positive denial of His Coming [to reign
on David’s throne (Luke 1: 32)] is pronounced (2 Pet. 3: 17) to be “the [Page 166] error of the wicked;” while a refusal to watch for His Coming or the declaration
that “my Lord delayeth His Coming,” to say the least, is a violation of enjoined duty. Esteemed men of
ability and usefulness, are certainly assuming grave responsibility in this matter, when in books, etc.,
they teach that Christ’s Advent is not to be watched for
as He commanded, but that it is still postponed for many, many long centuries,
and that, instead of incoming wrath and tribulation, the Church is to anticipate
triumph and continued progress. The signs given for faith do not startle them;
the position assigned for watching does not move them (for they conveniently
substitute death or
While Millenarianism is something very different from
Millerism, it has often occurred to the writer that it would even be far
preferable to occupy Miller’s position,
mistaken as it was in reference to time, to the Millennial age, etc., than to
be indifferent as [Page 167] multitudes of professing
Christians are, both to the signs and the Advent. Mr. Miller at least honoured Christ’s Word, and however mistaken in particulars (which his followers, we are
told pressed beyond his more prudent opinions) yet the principle involved of
watching for Christ’s Advent is a just one, eminently scriptural, and will
redound, if not now, in ‘the age to come’ [see Heb.
6: 5,
R.V.)], to his honour. The same is true of others;
for while unable to accept of their particularising, or of their prophetical schemes in the order laid down by them, yet the
evident love and desire for “the appearing”
which prompted their labours, the
urgency of entreaty and warning to occupy the biblical position of watching
servants, has so commended them to us, with all their faults, that we must highly
esteem them as brethren beloved. If there is
any force in the scriptural cautious and injunctions upon this point, we must
believe, provided true Christian character is maintained therewith, such will stand immensely higher and nearer to the King than many, now - [who are Anti-millennialist
deceivers and false prophetical] - leaders in the Church, who
take a pleasure to show off their wit and
sarcasm at others’ expense. The reviling, scorning, deriding, sneering, etc., will
in either case meet with its due reward. God is the Judge, and not
man; whoever honoured His Word -
feebly, brokenly it may be - will be
honoured by
Him.*
[* See Ezek.
Chs. 3 & 33
“… for I the
LORD change not!” (Micah 3:
6; cf.
OBSERVATION 6. It is to us, whatever it may prove to others, cheering evidence
of the inspiration of the Word that it is so formed, that, instead of giving positive
certainty as to time, it points us to signs which are calculated, eminently so by reason of a continuous fulfilment, to impress and lead us, if only
considered, to watch. This indefinite and yet sign impressing immanency is to us derided proof the
Divine wisdom; man could not - as man’s failures and man’s
precipitancy evidence - have so presented the matter as to cause every
succeeding age to respond more or loss to the particularly intended result,
viz. to preserve, in view of a constantly recurring contingency indicated by
constantly recurring witnessed signs, a constant state of vigilance. In conclusion: let the frequency with which the
[Holy] Spirit presents the Second Advent, and the signs
preceding and connected with it, be
regarded; let the mighty issues related with the same bearing heavily upon the individual
believer (in cautions respecting
personal responsibility in watching), the
Church (multitudes in it being taken unprepared and unobservant of Divine direction)
and the world (scoffing at the whole subject) be contemplated; let the happiness and reward of the watching
[and obedient] servant, and the rebuke and loss
of the [disobedient and] unvigilant be pondered; and surely we are not wrong in thus urging all to occupy this believing position.
If the Word makes it so prominent and important; if so much that is desirable
is identified with it; if the neglect of it is both an act of disobedience and
dangerous; if a completeness of Christian attitude and character requires it; surely
we cannot make it less prominent and desirable. Here then is our apology, if in the
estimation of any one an excuse is needed, for holding forth upon these
scriptural topics, and urging tile warnings given ,id the apostles.
Again we urge professors of religion,
believers in the Bible, to consider that, if their affections are really
fixed on Christ - if He is all in all - this subject instead of being
unwelcome ought, in virtue of their profession and love, to be intensely interesting and
desirable. This looking for the Advent, expressive of
faith, hope, love, and obedience, is
described as the crowning excellence of God’s gifts in 1
Cor. 1: 7
“so that ye come behind in no gift, waiting for the Coming of our
Lord Jesus Christ” (thus
confirming “the testimony of Jesus” Rev. 1: 3). On this passage Olshausen appropriately remarks: “The expectation of Christ’s Coming is a testimony of inward
spiritual life, and one of
the fruits of faith; for this ‘waiting’ (Rom. 8: 9) is not a dry historical assertion of the fact that the
Lord will return again one day, but the expression of an earnest desire for it, which is not to be conceived
without love, faith, and hope, 1 Cor.
13: 13.”
Barnes loci, says: “An earnest wish to see Him, and a confident expectation and
firm belief that He will return, is an evidence of a high state of piety. It demands strong faith, and it will
do much to elevate the feelings above the world, and to keep the mind in a
state of peace.” [Page 168] (Comp. Proposition 182
and 183). Dr. Seiss (the Apoc., p. 35) alluding to the “peculiar efficiency and power and power in the doctrine of
Christ’s speedy return,” adds: “It is the most animating and most sanctifying subject in the
Bible. It is the soul’s serenest light amid the the darkness and trials of
earth,” etc.
OBSERVATION 7. We therefore, regard that, for the reasons already fully assigned,
we should occupy the commanded posture of expectancy, and allow no event to intervene between us and the Advent. As Calvin
declares in 1 Pet. 4:
7: “Moreover, it must
be laid down as a first principle, that ever since the appearing of Christ,
there is nothing left to the faithful, but with wakeful minds to be always intent on His Second
Advent.” The signs are [almost] all [visibly] present - not one is [will be] omitted - and it becomes us, as
believers, to recognize the fact, and correspondingly, look, watch, and pray.
We, therefore, regard it as both
unscriptural and misleading to intervene a number of
events between between the present and the Advent. Able writers, a large
number, are engaged in this work, especially insisting upon a restoration of
the Jews, etc., as preliminary, overlooking how the interval embraces much that they locate before
the the-thief-like Coming. Some works have chapters
entitled “Events that must precede the Second Advent,”
and periodicals have articles on the same, and yet urge to a constant watching for
the Advent as immediate when they give a series of events
which, at least, will require quite a number of years to bring about. There is some inconsistency in this, for it way well be queried how
it is possible for a man to regard the Advent as possible any day when he has
events to occur previously, and which he informs us “must”
first take place, Our opponents (as Waldegrave
in New Test. Millenarianism,
Lect. 6) positively assert that the Advent cannot be imminent, because certain events
(such as e.g. its the preaching of the Gospel as a witness, a partial
restoration of the Jewish nation, and the antichristian hosts meeting at Armageddon)
must first be witnessed. So Wild
(The Lost Ten
Tribes, p. 57) hampered by his peculiar wild theory, and looking for
events based upon it, to precede the Second Advent say: “It is, therefore, unwise on the part of any person to claim
that Christ may come any day, and that his Millennial reign may be begun at any
moment.” The signs that he enumerates are precisely those which are to be realized during the interval and the
Millennial age. (It is only necessary to say that Wild reproduces in England, the outrageous
theories of some Americans (Berg and
others), make the ‘Stone’ of Dan. 2 to be
the United States, while Wild make it to
be England (!) the two feet of the image being France and Spain (!) upon which
feet England fell and pounded them (!), and will smite the whole image whose head
now is Russia (!), after which England will remove her royal residence and throne
to Jerusalem (!). It is a matter of amazement that such writers have a
following.). Dr. Brown
(Christ’s Second
Coming p. 50) intervenes certain
events, and then objects to “the impossibility of watching
for Christ’s Coming on the common view of it, or rather on any view of it,
which does not admit of our expecting it at almost any moment,” and thinks
that he watches for the Second Advent when he discards all chronology,
interposes a long series of events, and makes even the, Millennial age to
intervene, and simply allows faith kind hope to hold it as near. But how this juxtaposition is brought about, he does not
inform us, and shelters himself by quoting men who did not hold his (the, Whitbyan) view, but the Augustinian theory. Alas! many such writers could be quoted. On the
other hand, it is gratifying, to find so many who, discerning the indefiniteness
as to time, or the stages and interval, occupy the scriptural position, and urge
it Dr. Kellogg, in a paper presented
to the Convention in Dr. Tyng’s
church, in New York, quotes Archbishop Trench
(On the Parables) as saying: “It
is a necessary element of the doctrine concerning the Second Coming of Christ,
that it should be possible at any time, that no generation of
believers should regard it as impossible in theirs,” and then, after urging
the scriptural attitude of constant watching, the Dr. adds: “Inasmuch, therefore, as no
candid person will deny that the Lord does command His disciples in all ages to watch for His Coming, it follows
irresistibly that the Lord intended that we should think of His Advent as
always possible, and forbids
us to interpose any such fixed period of time between us and His Coming, as
shall make it impossible for us to believe that He may come in our day.” Dr. Brookes (the Truth, vol. 4, p. 117) quotes Trench as above and then adds these two
Augustine saying: “The last day is unknown, that every day, may be
observed,” and the Westminster Confession: “So will He have that day unknown [Page 169] to men that they may shake off all carnal security, and be
always watchful, because they know not at
what hour the Lord will come; and may be ever prepared to say, ‘Come, Lord Jesus, come quickly, Amen’.” (Compare Brookes’s Maranatha.) So Dr. Wood (Last Things), in answer to the question whether any events are to intervene
previous to the Lord’s Coming remarks: “It is enough
to say that while it seems to inc that there may be some things to be done before Antichrist shall be
destroyed, and, therefore, before the Millennium shall actually commence, I
have not been able to discover that there is one event of which we can
say with certainty that it must precede the appearing of the
sign of the Son of Man in heaven, and
the gathering of His saints to meet Him in
the air. This is the result of long and
patient inquiry on my part, and not merely the rash language of a moment of
excitement. Most sincerely do I wish I could live more constantly under the
influence of this conviction, and that all my brethren were partakers along
with me of the ‘Strong Consolation’ it affords.” (Comp. the decisive language of Dr. Seiss, Proph. Times, New Ser. 1875, vol. 1, p. 53-5,
and on Last Times and Apoc.; Spurgeon’s declaration that the Advent may occur at any time, Proph.
Times, vol.
4. p. 74, etc.). It is sufficient to point out that the State Prophetical Convention
at New York, took this decides position, when it adopted the following
resolution: “This Second Coming of the Lord Jesus is
everywhere in the Scriptures represented as imminent, and may occur at any moment;
yet the precise day and hour thereof is unknown to man and known only to God.”
We hold to Cunningham’s position (Visions,
p. 100): “If we, who have watched every sign in the
spiritual horizon for a long series of years, we now asked, ‘Is any sign of His
Coming, yet accomplished?’ we should be constrained to answer. ‘To our view, not
one sign remains unaccomplished.’ If we were further asked, ‘shall He come
this year?’ our answer would be, ‘We know not; but this much we know and
believe, that He is at hand, even at the door.’” Numerous such testimonies
might be given and, for the truth’s sake, we are glad
that they are presented.
OBSERVATION 8. The Commanded position of constant watching given by Jesus
and the apostles, throws light on the reason why we have the extraordinary omission
of a directory or form of Church government. Such an
avoidance is intentional, because it alone accords with the spirit of looking
for the Saviour’s speedy return, and the proof is found in the historical fact
(Propositions
76 and 77) that just so soon as men devised codes and forms of government - aside from the
few simple directions given for guidance - then, in view of the idea of
permanency entailed, the looking and watching for the Advent was relaxed, and
finally almost ignored.
Our position in reference to the signs
vindicates the attitude of the
OBSERVATION 9. These signs, so saddening because of the evil
unfolding, should not unduly depress the [Holy Spirit-taught] believer.
They should rather confirm his faith, urge to increased watching and prayer,
influence to a firm and vigilant occupying until
He comes, and fill him with renewed hope and love at the speedy Coming of the
Beloved One. Yea, as the Master declared (Luke 21: 28) we should “look up and lift up our heads, for our redemption draweth nigh.” For these purposes
they are given, and hence a practical application of
them to heart and life is designed, and not a mere theoretical acquiescence without
a corresponding influence.
Dr. Seiss (Last Times,
p. 299), beautifully and forcibly says: “God’s method of progress is
to make darkness the way to light, death the prelude to life, despair the introduction
to salvation, and corruption and confusion the road to order kind glory. It is
not, in what seems hopeful, but in what seems gloomy and untoward, that we are
to look for the signs of the
speedy forthcoming of God’s wonder-working goodness. It is
the stirring upon the face of the dark waters that gives prognostic of the
breaking forth of light, life, and beauty. The bursting glories of
spring come directly out of the bleak winter. It is from the corrupting seed
that we obtain the harvest. The darkest hour is said
to be that which immediately precedes the day. The period most hopeful is that when
the apparent motives for despondency are most overwhelming. The stress of the controversy
between hope and fear always falls upon the eve of triumph. Those dim hours of
dismay to the scattered followers of Christ at His Crucifixion, were but the preludes
to the bringing in of light and immortality for man. The bloody persecutions under
the Roman Emperors which threatened the extinction of
Christianity, were the immediate precursors of its victory over even the throne
of the Caesars. And so the Scriptures teach that it
will be in the ushering in of the great consummation. The sun must darken, and
the moon withhold her light, and then shall the Sun of righteousness arise with healing in His wings.”
So Brookes (Lects. during Lent,
p. 152) remarks: “Though I distinguished only some
few signs as in themselves cheering, yet when considered as the tokens of our
Lord’s approach, all are cheering:
therefore He bids us, as in the text, ‘when we
shall see these things only begin to come to pass, to lift up our heads because our redemption draweth nigh.’ And
if the beginnings of these
things are calculated to inspire us with hope and joy, how much more their
fulness! Yes those things which are dark and appalling to the
world - like the pillar and the cloud - will be as light and brightness to the [watching, obedient, and waiting]
saints; who, when all is roaring and raging and upheaving round about them,
shall be ardently waiting for, but most surely expecting, and in the midst of it
obtaining, deliverance from corruption, into the glorious - glorious
liberty of the children of God.”
We are sometimes censured as taking too gloomy a view
of the world existing, and that we entertain “no love
for the world.” Our apology is, that we receive, embrace,
and defend the view that the Spirit gives of the present and future, and that it is
true, that we strive to set “our affections on
things above and not on things of the world,” well knowing that “if any
man love the world, the love of the
Father is not in him,” 1 John 2:
15.
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To be
continued D.V.