Persecution And False Prophets.

Martyrdom of Huss

Here is a brief description of the afflictions and martyrdom of the church of Christ. Thousands of the faithful followers of Jesus were most cruelly put to death by pagan Rome; yet the prophecy doubtless applies more particularly to the long period of papal persecutions, in which not less than fifty millions of Christians were put to death in the most cruel manner that wicked men and demons could devise. In these verses we are brought down over the long period of the martyrdom of the church of Jesus Christ, to near the present generation. These verses being parallel with verses 21 and 22, this subject will be noticed again.

A true prophet is one who speaks for God. The spirit of prophecy is the testimony of Jesus. Rev. 19:10. It is Jesus Christ speaking through human lips or pen to his people. Pseudo, or false prophets, speak through the agency of wicked spirits and the power of Satan. Their work is to deceive. And while this is true of those who are under [pg 023] the direct inspiration of superior beings, good or evil, it is true in a more restricted sense that consecrated teachers of divine truth may be regarded as God's prophets; and teachers of error may properly be called false prophets. True and false prophets may be known.

The Crucifixion

The prophets of God are teachers of purity, reprovers of sin, and faithful in warning the people of coming dangers. The duties of those whom God calls to speak in his great name are clearly expressed by the sacred writers. We here quote from three of them:—

False prophets do not reprove the people for their sins, and do not warn them of coming danger; but they proclaim peace to the sinner. Their teachings lead from God and his word, and are such as please the unconverted mind. The inspired writers have also spoken definitely of the testimony and work of false prophets. We here give several for example:—

After stating the duty of the faithful servant of God to preach the word, to reprove, to rebuke, and exhort with all long-suffering and doctrine, the apostle says:—

That time has now fully come. The people choose pleasing fables, which do not disturb them in their sins, rather than the reproving, searching declarations of the word of God. They love to be deceived by the teachings of false prophets, and “say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” Isa. 30:10.

The ears of the people are filled with the pleasing fables of the world's conversion, a good time coming, and that we are just entering the golden age. The threatenings of God's word on the proud, the haughty, the vain, the rich, the sinners in Zion, and those out of Zion, are kept back by [pg 025] the false teachers of these times. Many of them even dare to teach that the moral code of the ten commandments is abrogated. And as the result of such a course, and of such teaching, we see in the professed church of Jesus Christ, that

Iniquity Abounds.

It is evident that both the abounding of iniquity and the waxing cold of the love of many, are fulfilled in the professed church of Jesus Christ. Men must first experience the love of God and of heavenly things before that love can grow cold. Hence, common, unconverted sinners are not here referred to as apostatizing. And, again, the prevalence of iniquity in the unconverted world alone, would stimulate the church to greater diligence, and more godliness, instead of being a cause of apostasy. Hence, the iniquity here mentioned is in the very heart of the professed church, diffusing its chilling influence through the whole body. As the result, the love of many has grown cold. With this, agree the words of the apostle:—

Here is a catalogue of eighteen sins, all resting upon those having a form of godliness. These are not infidels and common worldly sinners, for they have not a form of godliness; but they are men and women professing to be [pg 027] followers of Jesus Christ. And although they make a profession of piety as high as heaven, these very sins lie at their doors. And by reason of their example, and their chilling influence, many are led from the humble path to heaven, and their love waxes cold.

The Ascension

The End.

As before noted, the word end, whenever used in this chapter, refers to the end of the age, and to nothing else. It is the end associated in the New Testament with the second appearing of Jesus Christ. If it be urged that the word “end” has reference to the close of mortal life, then we reply that the disciples did not ask their Lord (see verse 3) when they should die; but “what shall be the sign of thy coming, and of the end of the world?” Neither does the Lord speak of death, when he says (see verse 6), “But the end is not yet.” And it would be strange indeed to suppose that the word “end” (verse 14) meant death. If any think such a position admissible, let them read it into the text, as follows: And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall death come. Absurdity!

This is the first sign of the end given by our Lord in answer to the question, “What shall be the sign of thy coming, and of the end of the world?”

But it is robbed of its distinct power by that interpretation, sometimes given, by which it is assumed that all men will receive the gospel and be converted, and that then [pg 028] instead of the end, there will ensue a thousand years in which all shall know the Lord. After this long period of peace and safety, the end will come. How much is assumed on this text will appear when we consider that the text does not say that every individual will even hear this gospel of the kingdom. It does not state that any one will be converted and made holy by it. And we find it far from intimating that the world will be converted and remain so one thousand years. We have no reason to conclude that greater measure of success is implied in this text than that which has always attended the preaching of the gospel. While a few have believed and received it, the great mass of men have passed it by unheedingly. The text simply states: First, “And this gospel of the kingdom shall be preached in all the world;” second, “For a witness unto all nations;” third, “And then [not one thousand years later, but then] shall the end come.”

But to what does the term “gospel of the kingdom” refer? The query sometimes rises as to whether the gospel in the common acceptation of the word, or a gospel peculiarly related to the second coming of Christ is here meant. No such distinction is to be drawn. There neither is, has been, nor will be more than one gospel. “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” Gal. 1:8.

The gospel, then, in this instance, is the same as Paul preached, which was the “power of God unto salvation to every one that believeth.” But in Rev. 14:6 and 7 we read:—

The gospel is here called the “everlasting gospel,” and must necessarily be referred to the gospel of Christ. In connection with the preaching of that gospel, was the proclamation that the judgment hour had come. Not that this message was appended to the gospel, but the angel who had the everlasting gospel to preach said, “Fear God ... for the hour of his judgment is come.”

The gospel of Jesus Christ embraces all truth relating to salvation. The warnings, counsel, invitations, promises, precepts, prophecies, or whatever the Lord would have the people hear,—the gospel embraces them all. In the days of Noah, the gospel included repentance, faith, obedience, with the promises of grace and mercy; it also included the warning of the impending judgment. And the only way to escape that judgment was through the gospel. So here in Revelation we have the gospel with all it implies, including the message of Christ's second coming and kingdom and the judgment. Closely associated with this message are two others as given in Rev. 14:8-12. The first is merged into these. Then immediately following their proclamation we have the following scene:—

In Rev. 14:6-16, then, we learn what is the meaning of the term “gospel of the kingdom.” It is the gospel, and it embraces the admonitions and instructions relative to the second coming of Christ. And now that we have reached that time, the complete gospel embraces the good [pg 030] news of the coming kingdom with appropriate warnings and teachings. Our Saviour says it “shall be preached in all the world for a witness unto all nations.” The Revelator says the message is to be preached “to every nation, kindred, tongue, and people.” When this shall be done, the end will come.

The world-wide proclamation of the soon coming of Christ was inaugurated about 1832. Since that time, the work of extending its warning voice has gone on. A most remarkable feature of this movement is the fact that in different countries individuals were moved upon, almost simultaneously, to study the prophecies and proclaim the nearness of the end, although they knew nothing of what was being done by others. In the United States and Canada, in Great Britain, Norway, Sweden, Germany, and in Asia, a profound interest in this subject was created, and people were led to expect the early appearance of Jesus. Since that time clearer light has appeared in connection with the other messages of Revelation 14, and still the work is onward. Wherever the light of the Bible has penetrated, the good news of the coming Saviour is now going. Not only so, but messengers bearing this gracious warning are rapidly finding their way into the dark portions of the earth. Evidence of its extent and progress might be expressed in facts and figures, but the rapid development of the work would soon leave these in the rear. Let it suffice to say that at present the everlasting gospel is being preached and published in all the leading languages and countries of the world. The work has encircled the globe. It is rapidly reaching every nation. We now wait for the approaching end; for when the purpose of God in the proclamation of the coming reign of Christ shall be fully accomplished, then the end will come.

Thus far in this discourse Jesus has passed over the entire Christian dispensation. Beginning with a warning against the deceptions that were to succeed his own times, he next describes wars and disasters, persecutions, apostasy, the perils of the last days, and closes with a distinct sign of the end.

Shortened For The Elect's Sake.

The papacy was clothed with civil power to punish heretics, which it held for 1260 years; and had not the period of tribulation of the elect in the providence of God been shortened, the martyrdom of the church would have continued to 1798, in which event, no flesh of the elect would have been saved. But the Reformation under Martin Luther, and those associated with this great reformer, modified this tribulation, and continued to restrain the rage and power of the papacy until the suppression of the Jesuits in 1773, since which time, there has been no general persecution waged against the church. Thus we are brought in this prophetic discourse of our Lord, down into the eighteenth century, very near the present time. We would naturally expect, then, that the instructions and warnings which follow would be applicable to this generation.

Lo, Here, And Lo, There.

In these verses the great theme of Christ's second coming is again vividly brought forth. Satan is ever on the alert to contravene by some device or art, the work of God. His most successful plan is to deceive. By this means he gains ready access to all such as desire to evade the force of [pg 041] truth. And having deceived an individual, he not only prevents his salvation, but gains to himself an adherent if not an active agent. So, as the time for the second advent draws near, the enemy becomes particularly active, knowing that he hath but a short time. In the words last quoted our Lord seeks to prepare the minds of his people for the deceptions that are to be practiced upon those who live near the time of his second coming. There will be those who will cry, “Lo, here; or Lo, there,” some will even claim to be Christ. They will purport to represent the truth in regard to Christ's coming in various plausible or fanatical ways. Others, in order to reach other minds, will present theories of human device accounting for the advent of Christ in various so-called rational schemes. Many sincere people will be led to expect the conversion of the world through a millennium of peace. Others will be persuaded that the coming of Christ means death. And even false prophets, showing great signs and wonders, will appear. All these form an atmosphere of deception, the miasma of which will stupefy, if it were possible, the elect of God.

In this fearful work will be engaged the notorious deceiver, the trained agents of Satan, the worldly philosopher, worldly preachers, popular ministers, critics of the Bible, and many whose eyes do not discern the signs of the times. The Mormons call the people to the desert; Spiritualism invites us to the secret chamber, where Satanic signs and wonders are wrought to captivate the mind and divert it from the truth. Of these “false prophets” Paul speaks in 1 Tim. 4:1:—

In another scripture the apostle places the coming of Christ in connection with—

These are some of the deceptions of which Christ is speaking in the text. It is undoubtedly the work of modern Spiritualism. This work, in its present form, originated in the year 1848, and constitutes and is to constitute one of the most prominent signs of the end.

Let no one be deceived by any means. For these are but subterfuges. They are not the coming of Christ. He has said, “I will come again, and receive you unto myself.” John 14:3.

The angels said at his ascension,—

Paul tells us,—

And here our Saviour says:—

He will come literally, personally, the same Jesus who was here upon the earth. Not in lowly form as an offering for sin, to be set at naught, abused, and crucified, but in “all his glory” attended with “all the holy angels.” Matt. 25:31. We shall know when he comes for “every eye shall see him.” Rev. 1:7.

None of these evasions of the truth will ever be able to counterfeit the real event. The Roman army did not come to Jerusalem in this way. Death does not come in this way. The deceptive wonders of Spiritualism cannot imitate the glory of Christ's second coming. He will come in power and great glory (verse 30); he will come in the glory of his Father (chapter 16:27); and in the glory of the holy angels (Luke 9:26); all the holy angels shall come with him. Matt. 25:31. His coming will be as glorious and resplendent as the lightning. When Jesus revealed himself to Saul of Tarsus, there was a light above the brightness of the sun (Acts 26:13); of the angel who appeared at the tomb after the resurrection of Jesus it is said, “His countenance was like lightning” (Matt. 28:3); and Ezekiel says of the messengers of the Most High, they “ran and returned as the appearance of a flash of lightning.” Eze. 1:14.

When Jesus comes in the glory of his Father, with so glorious a train attendant, his coming will indeed be as the lightning coming out of the east and shining to the west, and no one will have any more occasion or opportunity to say to his fellow, “See here,” than one would have to call another to behold a gleam of lightning flashing through the heavens. The vivid lightning flashing out of the distant east, and shining even to the west, lights up the whole heavens. What, then, when the Lord comes in flaming glory, and all the holy angels with him? The presence of only one holy angel at the sepulcher where Christ lay dead, caused the Roman guard to shake, and become as dead men. The light and glory of one angel completely overpowered those strong sentinels. The Son of man is coming in his own kingly glory, and in the glory of his Father, attended by all the holy angels. Then the [pg 044] whole heavens will blaze with glory, and the whole earth will tremble before him.

The Signs Of Christ's Coming.

We have before seen that our Lord speaks in this chapter of the long period of tribulation that was to come upon his followers, and we have also seen how those days of tribulation were shortened for the elect's sake. Christ says that the sun should be darkened immediately after the tribulation of those days. Mark in his gospel, gives it as follows:—

This makes the time in which the sun was to be darkened more distinct and definite. The days of tribulation were the 1260 years of papal supremacy, beginning in 538 a. d. and ending with the capture of Rome and the pope by the French in 1798. But we have already seen that the “tribulation” or persecution of those days was “shortened” for the elect's sake. That is, the active persecution of the church by papal power ceased in 1773. Then, according to Mark's statement, the sun should be darkened between that date and 1798. It was fulfilled. May 19, 1780, has passed into history as “the dark day.”

This is a fact of so general knowledge that we need not consume space in elucidating it. A few references to undoubted authorities will suffice.

Noah Webster's dictionary, in the edition for 1869, under the head of Explanatory and Pronouncing Vocabulary of Noted Names, says:—

From another good authority we quote:—

Herschel, the great astronomer, says:—

A contemporary paper contained the following:—

From another good authority we take the following:—

An extract from a sermon preached at that time will be of interest:—

By the remarkable obscuration of the moon on the following night, the next sign, “And the moon shall not give her light,” was fulfilled. Concerning this it is only necessary to insert a few words:—

Mr. Tenny, of Exeter, N. H., quoted by Mr. Gage, to the Historical Society, speaking of the dark day and dark night of May 19, 1780, says:—

Concerning a similar phenomenon in the Old World a reliable work says:—

“And The Stars Shall Fall.”

How this sign can be fulfilled is a query with some people, who, perhaps captiously, remark that it would be impossible, since the earth itself is but a small body compared with many of the vast worlds of space. But all such queries are out of date now since the sign itself has already been witnessed. On the night of November 13, 1833, the grandest display of celestial fireworks ever beheld took place. From works of accepted authority we take the following descriptions of this remarkable event:—

The Falling Stars.

A celebrated astronomer and meteorologist, says:—

Not only here in Matthew 24 is attention directed to these signs as premonitory of the coming of Christ. The Lord through the prophet Joel says:—

Under the sixth seal, as given in Rev. 6:12-17, we have the following language:—

That the fourth and fifth seals apply to the papal persecution there can be no reasonable doubt. If so, then the great earthquake with which the sixth seal opens would be that of Lisbon, in 1755, which agitated the greater part of the earth and destroyed many thousands of lives, 60,000 in Lisbon alone.

The darkening of the sun and moon follows in 1780, and the falling of the stars in 1833. Consequently the next event which we are to expect under this seal is the departing of the heavens as a scroll. This being future, we may say that we are living between the thirteenth and fourteenth verses of Revelation 6.

In the gospel as written by Luke, however, we have at this point some additional specifications given, which are of such interest at the present juncture. And they rightfully belong to this exposition, since both Matthew and Luke are giving versions of the same discourse. The passage from Luke to which reference is made is the following:—

Modern Cyclone.

The signs in the sun, moon, and stars are here spoken of less specifically than by Matthew, while other features of the times, which Matthew does not notice, are introduced between those signs and the shaking of the powers of heaven. These are of peculiar interest to us because we are living in the very days when the things that Luke speaks of are coming to pass. The signs here predicted consist of violent commotions upon earth which cause anxiety, perplexity, and distress among nations and in the hearts of men. We may refer the expression, “the sea and the waves roaring,” to unusual disturbances of the natural elements, and we have the most abundant evidences of its fulfillment in the storms and convulsions of nature that are occurring by sea and land, filling the heart with dread at the sight of every dark cloud that arises. The tidal waves and volcanic upheavals at sea have, in the last two or three decades, been marked with extraordinary violence. On land, cyclones and earthquakes have carried on a fearful work of destruction. Many instances might be cited to substantiate this statement, but the events are too familiar to require it. Hardly a week passes but some great calamity of this kind is recorded.

But the expression referred to is probably susceptible of another application in which it will be found to be as forcible and pertinent to the present state of affairs as in the one just noticed. This would be to give the term “sea and waves” its symbolic meaning. The prophet of old said: “And behold the four winds of heaven strove upon the great sea.” Dan. 7:2. We are told that the sea represents “peoples, and multitudes, and nations, and tongues.” Rev. 17:15. Taking the words in this sense, the meaning and fulfillment are still as apparent as before; and the expression joins its force to that of the remainder of the passage—“upon the earth distress of nations, with perplexity; [pg 057] the sea and the waves roaring; men's hearts failing them for fear and for looking after those things which are coming on the earth.” In this sense the expression in question would indicate commotion and violent disturbance in the social and political world. In this meaning all will at once see the vivid force of the text as applied to our times.

Assassination of Carnot.

The times we live in are anomalous to any that have ever preceded us. For some years there have been universal and active preparations for war, and almost universal peace. To secure the greatest efficiency of armed forces for defensive and offensive purposes, has been the prime consideration of government, especially so, as far as the Old World nations are concerned. Europe echoes to the tread of vast hosts of war while the nations are driven to their wits' end to provide for their support. It is well known that these costly preparations are not for show; and the hearts of men quail in view of the culmination which, though delayed, must soon be reached.

But while the temple of Janus is closed as far as international strife is concerned, and angel hands are holding the winds of war (see Rev. 7:1-3), internal strife and dissension are rending the vitals of the great nations of earth. Within the confines of its own border, each of these nations is cherishing elements of the deadliest nature. Trouble is brewing that has for the people far more terror than foreign complications. For some time the ominous mutterings of an oncoming storm have been heard in every land, and it requires no remarkable acumen to discern the rapid approach of the crisis.

The apostle James strikes directly at the matter in a prophetic glance and exhortation in the following language:—

The apostle locates the circumstances he here refers to in the last days. He denounces the rich men who have heaped together treasures, the rust and canker of which will be a witness against them. They live in pleasure and wantonness while the cries of those whose wages they have kept back enter into the ears of the Lord of Hosts.

There is a universal cry of hard times in all the world. It is hard to obtain money; and yet, there never was so much money as at present. But it is being collected—gathered in heaps—by the powerful few, while the limited means of the masses are dwindling lower and lower. The poorer classes witness the absorption of wealth by the money-kings, with feelings that are being aroused to the point of desperation by the sense of their inability to secure what seems to them a more equitable distribution of the things of this world. The laborers cry, and God hears their cry.

That these things are taking place to-day as the most prominent feature of our social life no one will for a moment deny. Such colossal fortunes the world has heretofore at most but dreamed of. There are men living to-day who have risen in wealth from obscure stations to become lords [pg 059] of untold millions. Their wealth passes the bounds of just computation, for it includes the power of oppression by which it may be indefinitely increased. The lavish expenditure of these means for selfish pleasure often amounts to wantonness.

Well then, what is to be done? It is a difficult and delicate matter to frame and secure legislation by which this or any other class of men shall be deprived of the management of their own business as long as that business is legitimate and is legitimately conducted. Shall anarchy and violence be resorted to? Shall the laborer seize the torch and the weapons of death? Shall the country be devastated by strikes, strife, and civil war? Shall our communities be rent with murder, arson, treason, and intense personal hatred and enmity? No one possessing the natural instincts of humanity could contemplate such a condition of affairs except with horror. There are ghouls of society who gloat in blood; but such are not true citizens, they are not neighbors, they certainly are not Christians.

But what shall we do as citizens, neighbors, and Christians? This is a question of great importance just now. Inspiration long ago foresaw our situation. The pitying Saviour long since anticipated the sufferings that are to come upon this generation; and having, through his servant, outlined the present condition of affairs so closely, he certainly would not leave his followers uninformed as to the course he would have them pursue. We have to read only two verses farther in James's letter to find the counsel we need.

Chicago Riot.

Oppression and revolt, combination and intrigue, strife and bloodshed, never will cease until the supreme selfishness, which in the absence of divine grace controls all men, gives place to true philanthropy, and a brotherhood that is not outlined by class or sectional interests. This happy time is coming. When Jesus comes, he will take to himself his power and reign in righteousness. Then will the hills be brought low, the valleys exalted, the crooked be made straight, and the rough places smooth.

Those who are weary of strife, those who through misfortune or oppression have been made to feel their need of relief will find rest to their souls in looking for the coming of the Lord. It is vain to match evil with evil or to try to cure wrong with wrong. The gospel of Christ is the only remedy for these ills. And all that we can really do to counteract the annoyances of this life must be done through the gospel of peace. In this time of perplexity, distress, and fear, let every Christian hold up Christ. Let his patient suffering be exemplified in whatever circumstances may come. Just a little beyond, there is relief.

Strikes, boycotts, lock-outs, trusts, unions, or any other human device or demonstration only augments the trouble, as the experience of the past few years shows. For there never was so much of these things as now, and never was capital so insecure, business so uncertain, and labor in such distress as at present. The employment of arbitrary force provokes greater efforts on the opposite side, and thus the breach is widened and the strife becomes more bitter. We do not argue the merits or demerits of the case. That there is deep wrong involved, the fruits plainly show. It is our task only to point out the one remedy available alike to [pg 062] either and all. That remedy is the gospel of Christ, which is soon to close in a glorious triumph for those who have patiently and faithfully wrought his will.

“The Powers Of Heaven Shall Be Shaken.”

We do not apprehend that this circumstance will occur as a sign of Christ's coming, but rather that it will constitute one of the events of his coming, the same as the features mentioned in the next verse. An evident distinction may be drawn between the signs of the advent and the circumstances of it. With the falling of the stars, the former cease; and with the next event the latter commence. This event, the shaking of the powers of heaven, we must regard as being future. It holds the same place in the events of this chapter, that the departing of the heavens as a scroll does in the events of the sixth seal of Revelation 6. Both follow the falling stars. The Scriptures plainly teach that, prior to the resurrection of the just by the voice of the Son of God, the voice of God the Father will shake the heavens and the earth, when will be fulfilled the shaking of the powers of the heaven. This is not the voice of the Son of God as he descends to raise the dead. It comes from the throne of God in the temple of heaven.

Paul quotes from the words of the Lord by Haggai and comments as follows:—

“Sign Of The Son Of Man.”

Neither is this one of the signs showing that the coming of the Son of man is near, but “the sign of the Son of man in heaven.” It is that which indicates his position. When Christ ascended from the mount of Olivet, “a cloud received him” from the sight of his disciples. They still gazed at the cloud as it rolled upward, bearing the Saviour toward the Father's throne but they could not see his person. When he comes “in like manner” as he was taken up to heaven, the cloud will appear, small in the distance, but as it draws near, it will signify to those who are looking for his return, that he is there, and soon his presence will fill the earth with matchless glory. In Rev. 14:14, the holy seer records his view of the coming Saviour in the following words: “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man.”

This is not a mass of vapor but a cloud of resplendent glory. He comes “with power and great glory.” He will “come in the glory of his Father” (Matt. 16:27); in his own glory, “and all the holy angels with him.” Matt. 25:31. The glory of the Father, of the Son, and of all the holy angels—this glory will comprise the cloud which attends him on the way. Of its intensity we can form no just conception. In the presence of one angel the Roman guard “did quake and became as dead men.” There are ten thousand times ten thousand and thousands of thousands of them in this throng. Above the brightness of their glory is that of the Father and the Son.

At first the cloud is only perceptible, but as it approaches, it attracts attention, and at length every eye is fastened intently upon the wonderful spectacle. The trumpet resounds, the voice of the Archangel awakens the dead, and they come forth to share in the glorious revelation of their Redeemer. All nature is convulsed with her coming dissolution. Each moment the glory draws nearer, and soon the wicked can no longer endure the sight.

Again attention is directed to the parallel language of Rev. 6:15-47:—

The prophet Isaiah describes the same thrilling event from the other standpoint—that of the waiting people of God:—

The apostle Paul gives a vivid description of the event with its attendant circumstances as follows:—

The once slighted, insulted, and crucified Saviour, now King of kings and Lord of lords, is coming near the earth! His glory blazes everywhere! The saints hope and rejoice with trembling. But what an hour for the wicked! The tribes of the earth mourn. Amid the ruins of shivered creation they hold one general prayer-meeting. Kings and great men, rich men, chief captains and mighty men, free and bond, all, yes, all unite in the general wail. As the Son of man in the glory of his Father, attended by all the holy angels, draws still nearer, consternation fills every breast. They hide in dens and in the rocks of the mountains. Their only hope is to be concealed from the glory of that scene. They know it is too late to pray for mercy, that probation for the human family has ended forever.

But rocks cannot shelter them from the burning glory manifested by the King of kings, attended by the whole heavenly host. When “the Son of man shall come in the glory of the Father,” “and all the holy angels with him,” no sinner can endure the scene and live. The exceeding brightness of that vast multitude of angels, brighter than a thousand suns at noonday, will pierce the sinner's lowest hiding place, and will “make even a speedy riddance of all them that dwell in the land.” Zeph. 1:18. The Son [pg 066] of man will be seen “coming in the clouds of heaven with power and great glory.” But before his coming a great work will be done for his people. Should he suddenly burst upon them now, they could not endure “the power and great glory” of the scene. This subject is well illustrated by the following words of the prophet:—

The morning is a beautiful figure of the opening glory of the day of God. The day-star first appears, then the dawn of day. And as the light of day increases, the eyes are enabled to endure it, and view the sun shining in his strength. But should the light of the sun burst upon the world suddenly at midnight, no human eye could endure it.

So will the people of God be prepared to meet their coming King. They must first break away from the love and cares of this world, and consecrate all to the Lord. Then will they, in due time, share the outpouring of the Holy Spirit “as the rain, as the latter and former rain upon the earth.” The day-star will arise in their hearts. 2 Peter 1:19. Those who have taken heed to the sure word of prophecy through the dark, watching night, then raise their heads in triumph. They are filled with faith and with the Holy Spirit. Glory is poured upon them till they can gaze on Christ and angels. The trumpet sounds. The angels are dispatched to the graves of the righteous. The voice of the Son of God awakes the sleeping saints of all ages. They come forth in immortal perfection and, as they leave the earth, the living saints are changed. The “elect from one end of heaven to the other,” each with an angel bright and strong to lead the way, are caught [pg 067] up to meet the Lord, who waits in mid-heaven to receive the purchase of his blood. As language would fail to describe what follows, we leave the reader to contemplate it, praying that we may be prepared to participate in the meeting scene.

Parable Of The Fig-Tree.

This parable is probably the most forcible figure that could be used with which to illustrate this subject. When the trees of the field begin to put forth their leaves, and the tender grass springs up, and the ground is being covered with its green velvet carpet, we know that summer is nigh. It is a certainty with us that summer is coming when we see these signs in nature. We know that summer is nigh “So, likewise,” or, with the same certainty, we may know that Christ's coming is near when the signs in the sun, moon, and stars are fulfilled. How near?—Even at the doors. How near may that be?

It is sometimes claimed that the generation spoken of was the one then living. If so, it could have been to no greater extent than referring to the answer of the question relating to the destruction of Jerusalem. But it would be wholly illogical to limit the application of the statement to that generation or to place its principal significance there. “All these things” must include the signs and circumstances of which Christ has been speaking. In the [pg 068] preceding verses he gives the parable of the fig-tree, and addresses those who are to be living at that time directly. “So likewise ye, when ye shall see all these things, know that it is near.” And then, “This generation shall not pass.” What generation? Evidently the one which he was addressing, and which saw “these things come to pass.” Not only does such an interpretation do no violence to the Saviour's meaning, but it is obviously the only one that can be reasonably entertained in regard to it.

Paul speaks in the first person of those who will be living when Jesus comes, for he says, “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump.” 1 Cor. 15:51, 52. Or, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” 1 Thess. 4:17. The things here mentioned by the apostle did not take place in his day. They have not yet taken place. Notwithstanding, he speaks of them as though they would take place in his day, and as if he were to have a part in them.

The proclamation of the coming and kingdom of Christ is given to the last generation. God sent Noah to preach to the last generation before the flood, not to any preceding one. The very generation which was destroyed by the waters of the flood saw Noah build the ark, and heard his warning voice. So God has raised up men to give the solemn warning to the world at the right time to give force to the warning. And the very generation of men that live after the three great signs are fulfilled, and who hear and reject the warning message of Heaven, will drink the cup of the unmingled wrath of God. And those of this very generation who receive the message, suffer disappointments, and endure the trials of the waiting position, will witness [pg 069] the coming of Christ, and exclaim, “Lo, this is our God; we have waited for him, and he will save us.” Isa. 25:9.

With what emphasis our Lord gave utterance to this sentiment! It is a rebuke upon our unbelief. As we read it, God help us to believe it: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” And as though this were not enough to lead us to unwavering faith, he adds these forcible words: “Heaven and earth shall pass away but my words shall not pass away.”

The word and promises of men may fail; but Christ has given assurance that his word, and his word in reference to this solemn truth, will stand though heaven and earth fail.

“The Day And Hour.”

This has become a very familiar passage of scripture because of the frequent use that is made of it to prove that nothing can be known of the proximity of the second coming of Christ. But if we pause a moment and lay beside this verse those we have just studied, we shall be able to discover the exact truth at once. “When ye shall see these things, know that it is near even at the doors;” and, “This generation shall not pass, till all these things be fulfilled;” “But of that day and hour knoweth no man.” The line of knowledge, then, lies between the former expressions and the latter—between “even at the doors” and the definite day and hour. The former we may know, and every Christian is commanded to know. The latter no man knoweth. One may consistently say that he knows an event is [pg 071] near, and yet say that he does not know the hour nor the day when it will take place. That this is the scriptural teaching upon this point may be readily proved by a reference to 1 Thess. 5:1-4:—

An evident distinction is here drawn between two classes. Upon one class the day of the Lord will come as a thief. Those of the other are not in darkness that that day should come as a thief upon them. The children of God are children of light. Their heavenly Father knows the end from the beginning, and he has promised to reveal his secret to his people through his servants the prophets. Amos 3:7.

The apostle Peter also bears testimony to the same truth.

The dark place here spoken of is the future. The past is lighted up by history, the present is brought to our knowledge by press and telegraph; but the future no human art or wisdom can penetrate. Prophecy throws its gleam into those dark regions, yet unexplored, and marks out the path of human history centuries and ages before it has echoed to the footsteps of mankind. When at last we pass along the pathway, we may, if we will, recognize the waymarks set up here and there, every one of which [pg 072] is a monument to the wisdom and knowledge of God, and the faithfulness of his word. Those who have no eyes to discern these things, no ears to hear, nor hearts to understand their significance, will pass on, and the final event will come upon them unawares. Not so with those who take heed to the things God has spoken.

We would not detract an iota from the force of the verse under consideration. It means all it says. No man knows the definite time of Christ's coming. The day and hour, and even the year of the second advent are purposely hidden. Some of the prophetic periods reach to the time of the end, while others extend still farther down, very near to the end itself; yet none of them reach to the coming of the Son of man. The prophecies clearly point to the period of the second advent, but do not give the definite time of that event.

But with this passage before us we may claim that it would be transcending its meaning to claim upon its authority that nothing should or could be known of the approach of Christ's coming. More than that, it is not inconsistent with the text nor improbable that prior to that event the Lord will in his own way reveal that which has hitherto been withheld. Those who claim that the text proves that nothing may be known of the period of the second advent, make it prove too much for their own unbelief. As recorded by Mark, the declaration reads: “But of that day and that hour knoweth no man, no, not the angels which are in Heaven, neither the Son, but the Father.” If the text proves that men will know nothing of the period of the second advent, it also proves that angels will know nothing of it, and also that the Son will know nothing of it, till the event takes place! This position proves too much, therefore proves nothing to the point. [pg 073] Christ will know of the period of his second advent to this world. The holy angels who wait around the throne of heaven to receive messages relative to the part they act in the salvation of men, will know of the time of this closing event of salvation. And so will the waiting, watching people of God understand. An old English version of the passage reads, “But that day and hour no man maketh known, neither the angels which are in heaven, neither the Son, but the Father.” This is the correct reading, according to several of the ablest critics of the age. The word know is used in the same sense here that it is by Paul in 1 Cor. 2:2: “For I determined not to know [make known] anything among you, save Jesus Christ and him crucified.” Men will not make known the day and hour, angels will not make it known, neither will the Son; but the Father will make it known. Says Campbell:—

Albert Barnes, in his “Notes on the Gospels,” says:—

When the patriarch's work of warning and building was finished, God said to him, “Come thou and all thy house into the ark.” “For yet seven days and I will cause it to rain upon the earth forty days and forty nights.” So when [pg 074] the waiting, watching, weeping, toiling time shall be finished, and the saints shall all be sealed, and shut in with God, then, we conclude, will the voice of the Father from heaven make known the definite time. See Rev. 16:17; Joel 3:16; Jer. 25:30.

The present is emphatically the waiting, watching time. It is the especial period of the patience of the saints. The Lord appeals to us thus:—

One of the fatal consequences of not watching is distinctly stated in Rev. 3:3:—

In consequence of not watching, the people will remain in ignorance of the approach of that hour. And the unavoidable inference is that by watching they will be aware of and prepared for its coming. In answer to the agonizing prayer of the Son of God, “Father, glorify thy name,” there came a voice from heaven, saying, “I have both glorified it, and will glorify it again.” The disciples understood these words from heaven, while the people that stood by said it thundered. John 12:27-29. So will the waiting disciples of Christ understand the voice of God when he shall speak from on high. But the unbelieving world will not understand it. In comparing Noah's days and ours, the Lord continues:—

Noah's Time And Ours.

A picture of the present condition of the mass of mankind is here drawn. The people of the last generation will be like those before the flood, while the ark was preparing. While Noah preached, and warned them of the coming flood, they mocked. He built the ark; and they scoffed and jeered. He was a preacher of righteousness. His works were calculated to give edge to, and send home to the heart, what he preached. Every righteous sermon, and every blow struck in building the ark, condemned a careless, scoffing world. As the time drew nearer, the people grew more careless, more hardened, more bold and impudent, and their condemnation surer. Noah and his family stood alone. And could one family know more than all the world? The ark was a matter of ridicule, and Noah was regarded as a willful bigot.

But the Lord calls Noah into the ark. And by the hand of Providence the beasts are led into the ark; and the Lord shuts Noah in. This is regarded at first by the scoffing multitude as something wonderful; but it is soon explained away by the wiser ones, so as to calm their fears, and they breathe easier.

The day of expectation finally arrives. The sun rises as usual, and the heavens are clear. “Now where is old Noah's flood?” is heard from a thousand impious lips. The farmer is caring for his herds and lands, and the mechanic is pursuing his work of building. On this very day, some are being joined in marriage. With many it is a day of unusual feasting and sports. And while all are looking to long years of future prosperity and happiness, suddenly the heavens gather blackness. Fear fills every heart. The windows [pg 076] of heaven open, and the rain descends in torrents. “The fountains of the great deep are broken up,” and here and there come gushing up rivers of water. The valleys are fast filling up, and thousands are swept away in death. Awful death! made still more horrible by being in consequence of slighted mercy! But where is Noah? Ah! safe in the ark, borne upon the billows. Safe from the flood, for God “shut him in.”

By some people, the evidences of the soon coming of Christ are considered insufficient to base faith upon. But the testimony and acts of one man in the case of Noah, condemned the people destroyed by the flood. The evidences then were sufficient, otherwise the world would not have been condemned. But a hundred times more convincing evidences come pouring in upon us that the day of the Lord is near, and hasteth greatly. We follow down the several prophetic chains of Daniel and of the Revelation, and we find ourselves in every instance standing just before the day of wrath. We see the signs spoken of by prophets, by Christ, and by the apostles, fulfilling or fulfilled. And at the right time, and in the right manner, to fulfill certain prophecies, a solemn message arises in different parts of the world: “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand.” Joel 2:1. Wherever we look, we see prophecy fulfilling. While the knowledge of God and the spirit of holiness are departing, spiritual wickedness, like a flood, covers the land.

But these evidences are considered insufficient to rest faith upon. Well, what kind of evidence would the unbelieving have? “When the signs of the end,” says the skeptic, “are fulfilled, they will be so plain that no one [pg 077] can doubt.” But if the signs are of such a nature, and are fulfilled in such a manner, as to compel all to believe in the coming of Christ, how can it be as it was in the days of Noah? Men were not then compelled to believe. But eight believing souls were saved, while all the world besides sank in their unbelief beneath the waters of the flood. God has never revealed his truth to man in a manner to compel him to believe. Those who have wished to doubt his word, have found a wide field in which to doubt, and a broad road to perdition; while those who have wished to believe, have ever found an everlasting rock upon which to rest their faith.

Just before the end, the world will be hardened in sin, and indifferent to the claims of God. Men will be careless in regard to the warnings of danger, and blinded by cares, pleasures, and riches. An unbelieving generation will be eating, drinking, marrying, building, planting, and sowing. It is right to eat and drink to sustain nature, but the sin is in excess and gluttony. The marriage covenant is holy, but God's glory is seldom thought of. Building, planting, and sowing, necessary for convenient shelter, food, and clothing, are right; but the world has gone wholly after these things, so that men have no time nor disposition to think of God, heaven, Christ's coming, and the Judgment. This world is their god, and all their energies of body and mind are made to serve it. And the evil day is put far away.

The faithful watchman who sounds the alarm as he sees destruction coming, is held up before the people from the pulpits of our land, and by the religious press, as a fanatic, a teacher of dangerous heresies; while in contrast is set forth a long period of peace and prosperity to the church. So the churches are quieted to sleep. The scoffer [pg 079] continues to scoff, and the mocker mocks on. But that day is coming. Thus saith the prophet of God:—

The Day of Wrath.

Most dreadful day! and is it near?—Yes; it hasteth! It hasteth greatly! What a description given by the prophet! Read it; and as you read, try to realize how dreadful will be that day:—

Peace And Safety.

The attitude of the religious world toward this most important subject is worthy of more than passing notice both because of its effect upon the cause of truth and also because it of itself is a sign of the times. While it is true that many individuals in the different Christian denominations recognize with more or less distinctness the fact that we are living in the last days, with many of these [pg 080] it does not become a practical truth. Outside of these there are many who ridicule the idea as preposterous and outlandish; and in opposition to the message that Christ is soon coming, raise the cry of, “Peace, peace, when there is no peace.” Such teaching is alluded to by the prophet in Eze. 13:10, 11.

The groundwork of the peace and safety cry is the doctrine of the temporal millennium. This teaches that the world is now entering, or about to enter upon a period of universal peace and good will, that the moral tone of the world is improving, men and nations are learning righteousness; and the gospel of Christ is about to become the controlling principle in public and private life. And, further, this happy state will continue for one thousand years, which period of time the word millennium literally signifies. At the end of that time, perhaps, the Lord will come. However, if this doctrine be true, it will make but little difference to this generation or to the one living at the close of the period whether he does or not. The verses we have just considered which liken the last days to those of Noah wholly disprove this position. In addition to what Matthew states, Luke gives a still more forcible version of our Saviour's words:—

Paul writes in his epistles to Timothy as follows:—

In very many scriptures it is plainly declared that when Christ comes, he comes not only to reward and save his people but also to punish his enemies. Looking upon the last days he exclaims, “Nevertheless when the Son of man cometh, shall he find faith on the earth?” Luke 18:8. The idea of a thousand years of peace and righteousness before Christ comes might be dismissed as utterly out of the question. But space will be given to one or two passages supposed to teach it, which will represent the whole class. The first and chief is found in Isa. 2:2-4:—

Almost the same language is used in Micah 4:1-3. It is enough to call attention to the authorship of the [pg 082] propositions contained in the text. They come from the people. “Many people shall go and say, Come ye,” etc. Inspiration asserts that in the last days the mountain or power of the Lord's house or church shall be established in the tops of the mountains, or civil power. Undoubtedly it will. Everything is tending to the union of Church and State and the professed church of Christ is riding on a high tide to civil power in all lands. But farewell to godliness and spiritual power. When this is accomplished, in a general chorus all will proclaim the dawning millennium.

How the Lord regards the people who are saying these things is shown in the succeeding verses:—

Now let us see what God says on the same point and concerning the same time:—

Mark, this is not what the people say, but what the Lord says of the very same time when the people are preaching a good time coming.

Another verse referred to, and representing quite a numerous class of similar ones, is found in Num. 14:21.

There is no occasion to modify or limit the meaning of those words; for their utmost significance will be realized. But when?—When sin and the curse are wiped away. After the purifying fires of the day of the Lord have burned up the last work and relic of rebellion, and the earth made new in Edenic glory comes again from the hand of its Maker, as beautiful, yea, more beautiful, if possible, than at first. It would not be within the limits of this pamphlet to follow out this subject, but the reader is referred to the following scriptures: Isa. 65:17-22; 2 Peter 3:13; Revelation 21 and 22, and to published works.

In that state this and all kindred scriptures will meet a fulfillment that is ample and complete. But for such a condition of things this side of the coming of Christ neither the Bible nor the trend of events give any promise whatever.

Judging of the probability of the conversion of the world from the facts, it would seem to be far from striking. The following table gives a comparatively accurate showing of the present religious status of the world:—

Concerning the very small proportion of this number classed in the list of Christians, Bishop Foster has very aptly said:—

Farther on in the same article the Bishop said:—

And as to the prospects for universal peace, the following recent statement of the armament of Europe does not indicate that the nations are really contemplating such a happy consummation:—

The remaining states of Europe make up with the above a total of about 6,000,000 men.

The Final Separation.

This language shows the final separation between the righteous and the wicked. There is no elaborate explanation as to how the circumstances will meet their fulfillment, but that is not the essential force of the text. The line will in some cases be drawn between those who are intimately related. Some members of the same family will be taken away by the judgments of God, while others will be left to receive their coming Lord.

Those Who Watch Will Know The Time.

The injunction to watchfulness is repeatedly given by our Saviour in connection with his teaching in reference to his second advent. These injunctions must apply especially to those who live in proximity to that event. This fact is convincing evidence that the Lord is not displeased with those who anticipate his coming, and study the word in reference to it. No one watches for that which he does not expect, and indifference or aversion toward the coming of Christ is sure evidence of coldness toward Christ himself. If we love Jesus, we shall love his appearing and if we love his appearing, we shall be eagerly watching and waiting for it. But if we knew the hour when he would come, we should not watch for his coming, nor could we with eagerness expect his coming if we had no knowledge of its approach. The course of time has been measured off in definite periods down to the beginning of the present generation. The time from the end of the prophetic periods to the coming of Christ is emphatically the waiting, watching time. Those who watch, as our Lord commands, will eventually know the time. No man will make it known, for it is not revealed to man in the Scriptures. Angels will not make it known, though they may minister to, and communicate with, the children of men. Neither will the Son. But the Father will make it known when he speaks again from heaven.

It is undoubtedly true that the unscriptural and irrational course pursued by many so-called Adventists in repeatedly setting a time of their own for the Lord to come has had the effect to disgust many with the whole [pg 088] matter. This is the enemy's work. He will seek thus to obscure each truth by bringing it into the shadow of reproach. But it is unwise to be thus misled. Probably there is no prophecy that better describes the present state of unbelief in the world in regard to the second advent, caused partly by fanatical time-movements, than the following:—

The burden of this prophecy is time; therefore the word here mentioned that the Lord will speak, will be the time. Rev. 3:3, is also to the point:—

Those who do not watch, will not know the hour. Those who watch will know the hour.

The present watching, waiting position requires much faith and patience. Says Paul:—

Says James: “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh.” James 5:7, 8.

Jesus says: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the earth.” Rev. 3:10.

The present position and present duty of God's people are defined in Rev. 14:12: “Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.”

The Faithful And Wise Servant.

In this figure, Christ is represented as the Lord of the household of faith (see Mark 13:35; Heb. 3:6), leaving his house, and committing the work of caring for his church to his servants. A blessing is promised those servants who are found faithfully discharging this duty when their Lord comes. They are to feed the flock of God, over whom the Holy Ghost hath made them overseers. Acts 20:28. They must preach the word. 2 Tim. 4:2. They should watch for souls as they that must give account. [pg 090] Heb. 13:17. They will not only give meat to the household, but they will give it in due season. They will preach the present truth.

And meat in due season when Christ's coming draws near, will be the gospel of the kingdom. Verse 14. It will embrace warnings, instructions, and encouragements pertaining to a message that is designed and adapted to prepare the world for so solemn an event. Suppose, for a moment, that when Noah had received his message of the coming flood to give to the world, he had reasoned with worldly wisdom that as such a thing never had occurred, and from all appearances seemed very unlikely to occur, and hence to preach it would subject him to reproach, it would be better to avoid any particular allusion to such an unwelcome subject. His preaching seemed to excite only ridicule. He could retain his own private convictions and preach the ordinary principles of righteousness, saying, “Do not so, my brethren.” And if the people were only prepared for the flood, that would be all that would be necessary. Of such a course we can say two things. He would thus have proved very unfaithful to his trust, and the blood of his fellow-men would have been upon him; and he would have done just as thousands are doing now. He certainly would not have represented the faithful and wise servant. So it is now. A solemn responsibility is placed upon the watchmen:—

When Jesus comes, the faithful servants will be found proclaiming his coming and teaching the necessary preparation. The Saviour speaks of such as “faithful and wise.”

1. He is faithful. As a faithful watchman, he will give timely warning when he sees the sword coming. His work just before the end, is seen in the following scriptures:—

2. He is wise. “He that winneth souls is wise.” He must be wise. He will hold forth the truth in its harmony and beauty, and thus expose error and win men to the truth. When it becomes his duty to “reprove and rebuke,” it will be at a proper time and place, and then with all “long-suffering and doctrine.” He will study to [pg 092] show himself “approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Tim. 2:15.

The Evil Servant.

What the evil servant says and does, shows most clearly the position and work of the faithful and wise servant. The evil servant says, “My lord delayeth his coming,” because the faithful servant is proclaiming the coming of his lord. The evil servant smites the faithful servant, because he teaches the soon coming of his Lord. The faithful servant, true to his commission to preach the “gospel of the kingdom” to a fallen church and a scoffing world, toils on, and for this the evil servant smites him. Not with the fist, perhaps, but with the tongue of obloquy and reproach. That there should be professed servants of Christ engaged in smiting those who are faithfully warning the world, need not cause surprise in view of the past, but must cause sorrow in the heart of every lover of truth. The wicked servant says in heart, and some are saying with their lips, The Lord is not coming. The world is now just starting out upon its career of knowledge and enjoyment. Where is the promise or indication of his coming? Some say, He may come to-night, he may not come in a million years, thus neutralizing the truth. Such men will be found criticising and discounting the Scriptures and subjecting them to the tests of human philosophy and science. The [pg 093] only safety for the people is to look beyond such watchmen. Let them take the Bible for themselves, and there discerning the truth, embrace it, and live according to it.