Review and Herald, Vol. 35, No. 12. (3/8/1870)

Review and Herald

Mar 8, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 8, 1870

OUR FAITH AND HOPE;

By James White

Or, Reasons Why We Believe as We Do.

BY ELDER JAMES WHITE.

NUMBER FIFTEEN—THE HEAVENLY SANCTUARY.

“Now of the things which we have spoken, this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle which the Lord pitched and not man.” Heb. 8:1, 2. “A glorious high throne from the beginning, is the place of our sanctuary.” Jer. 17:12; Rev. 16:17; Ps. 11:4. “For he hath looked down from the height of his sanctuary; from Heaven did the Lord behold the earth.” Ps. 102:19.

The heavenly sanctuary has two holy places. The following testimony on this point is conclusive. We gather it from the Old and New Testaments, that in the mouth of two or three witnesses every word may be established:

1. The tabernacle erected by Moses, after a forty-days’ inspection of the one showed to him in the mount, consisted of two holy places, Ex. 26:30–33, and is declared to be a correct pattern, or model, of that building. Ex. 25:8, 9, 40, compared with chap. 39:32–43. But if the earthly sanctuary consisted of two holy places, and the great original, from which it was copied, consisted of only one, instead of likeness, there would be perfect dissimilarity.

2. The temple was built in every respect according to the pattern which God gave to David by the Spirit. 1 Chron. 28:10–19. And Solomon in addressing God, says, “Thou hast commanded me to build a temple upon thy holy mount, and an altar in the city wherein thou dwellest, a resemblance of the holy tabernacle which thou hast prepared from the beginning.” Wis. Sol. 9:8. The temple was built on a larger and grander scale than the tabernacle; but its distinguishing feature, like the tabernacle, consisted in the fact that it was composed of two holy places. 1 Kings 6; 2 Chron. 3. This is clear proof that the heavenly tabernacle contains the same.

3. Paul plainly states, that “the holy places [plural] made with hands” “are the figures [plural] of the true,” and that the tabernacle and its vessels are “patterns of things in the Heavens.” Heb. 9:23, 24. This is direct evidence that, in the greater and more perfect tabernacle, there are two holy places, even as in the figure, example, or pattern.

4. The apostle actually uses the word holies (plural) in speaking of the heavenly sanctuary. The expression, “holiest of all,” in Heb. 9:8; 10:19, has been supposed by some to prove that Christ began to minister in the most holy place, at his ascension. But the expression is not “hagia hagion,” holy of holies, as in chapter 9:3; but is simply “hagion,” holies. It is the same word that is rendered sanctuary in Heb. 8:2. In each of these three texts, Heb. 8:2; 9:8; 10:19, Macknight renders the word, “holy places.” The Douay Bible renders it, “the holies.” And thus we learn that the heavenly sanctuary consists of two “holy places.”

We have noticed particularly the vessels of the earthly sanctuary, and have cited divine testimony to show that they were patterns of the true in Heaven. This is strikingly confirmed by the fact that in the heavenly sanctuary we find the like vessels:

1. The ark of God’s testament, and the cherubim. Rev. 11:19; Ps. 99:1.

2. The golden altar of incense. Rev. 8:3; 9:13.

3. The candlestick with the seven lamps. Rev. 4:5; Zech. 4:2.

4. The golden censer. Rev. 8:3. This heavenly sanctuary is called by David, Habakkuk, and John, “the temple of God in Heaven,” Ps. 11:4; Hab. 2:20; Rev. 11:19; “God’s holy habitation,” Zech. 2:13; Jer. 25:30; Rev. 16:17; “greater and more perfect tabernacle,” Heb. 9:11; “the sanctuary and true tabernacle which the Lord pitched, and not man,” Heb. 8:2.

THE MINISTRATION AND CLEANSING OF THE EARTHLY SANCTUARY.

We have before shown that the earthly sanctuary consisted of two holy places, and that it was a pattern of the true tabernacle of God in Heaven. We shall now present in a brief manner, the work of ministration in both these holy places, and also the work of cleansing that sanctuary, at the end of that ministration every year, and shall prove that that ministration was the example and shadow of Christ’s more excellent ministry in the true tabernacle.

The ministration in the earthly sanctuary was performed by the Levitical order of priesthood. Ex. 28; 29; Lev. 8; 9; Heb. 7. The act preparatory to the commencement of the ministration in the earthly tabernacle, was the anointing of its two holy places and all its sacred vessels, Ex. 40:9; 30:26–29; Lev. 8:10. The entire work of the priests in the two holy places is summed up by the apostle, as follows: “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God; but into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.” Heb. 9:6, 7. The ministration in the earthly sanctuary is thus presented before us in two grand divisions. First, the daily service in the holy place, which consisted of the regular morning and evening burnt offering, Ex. 29:38–43; Num. 28:3–8, the burning of sweet incense upon the golden altar, when the high priest lighted the lamps every morning and evening, Ex. 30:7, 8, 34–36; 31:11, and the special work upon the Lord’s Sabbaths, and also upon the annual sabbaths, new moons, and feasts, Num. 28:11–31; 29; Lev. 23, and besides all this, the especial work for individuals as they should present their particular offerings during the year. Lev. 1–7. And, second, the yearly work in the most holy place, for the sins of the people, and for the cleansing of the sanctuary. Lev. 16.

Thus each of the two holy places had its appropriate work assigned. The glory of the God of Israel was manifested in both apartments. When he entered the tabernacle at the first, his glory filled both the holy places. Ex. 40:34, 35. See also 1 Kings 8:10, 11; 2 Chron. 5:13, 14; 7:1, 2. In the door of the first apartment, the Lord stood and talked with Moses. Ex. 33:9–11. In this place, God promised to meet with the children of Israel, and to sanctify the tabernacle with his glory. Ex. 29:42–44; 30:36. In the holiest, also, God manifested his glory in a special manner. Ex. 25:21, 22; Lev. 16:2.

In the first apartment stood the priests in a continual course of ministration for the people. He that had sinned, brought his victim to the door of this apartment to be offered up for himself. He laid his hand upon the head of the victim, to denote that his sin was transferred to it. Lev. 1:3. Then the victim was slain on account of that transgression, and his blood, bearing that sin and guilt, was carried into the sanctuary, and sprinkled upon it. Lev. 4. Thus, through the year this ministration went forward; the sins of the people being transferred from themselves to the victims offered in sacrifice, and through the blood of the sacrifices, transferred to the sanctuary itself.

On the tenth day of the seventh month, the ministration was changed from the holy place, where it had been continued through the year, to the most holy place. Lev. 16:2, 29–34. The high priest entered the holiest with the blood of a bullock, as a sin offering for himself. Verses 3, 6, 11–14. He then received of the children of Israel two kids of the goats for a sin offering. Upon these goats he cast lots: one lot for the Lord, and the other for the scape-goat. Verses 5, 7, 8. He next proceeded to offer the goat upon which the Lord’s lot fell, as a sin offering for the people.

We shall now show that he offered this blood for two purposes:

1. “To make an atonement for the children of Israel, for all their sins.”

2. To cleanse or “make an atonement for the holy sanctuary.” Let us read a portion of Lev. 16: “Then shall he kill the goat of the sin offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat; and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation that remaineth among them in the midst of their uncleanness. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon

it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat; and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited; and he shall let go the goat into the wilderness.” “And this shall be a statute forever unto you; that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country or a stranger that sojourneth among you; for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.” “And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year.” Verses 15–22, 29, 30, 33, 34.

We have here read several important facts:

1. On the tenth day of the seventh month the ministration was changed from the holy place to the holiest of all. Verses 2, 29–34.

2. That in the most holy place, blood was offered for the sins of the people to make an atonement for them. Verses 5, 9, 15, 17, 30, 33, 34; Heb. 9:7.

3. That the two holy places of the sanctuary, and also the altar of incense, were on this day cleansed from the sins of the people, which, as we have seen, had been borne into the sanctuary by means of the blood of sin offering. Verses 16, 18–20, 33; Ex. 30:10.

4. That the high priest having by blood removed the sins of the people from the sanctuary, bears them to the door of the tabernacle, Num. 18:1; Ex. 28:38, where the scape-goat stands, and putting both his hands upon the head of the goat, and confessing over him all the iniquities of the children of Israel in all their sins, he puts them upon the head of the goat and sends him away, with all their iniquities, into a land not inhabited. Verses 5, 7–10, 20–22. The sanctuary was thus cleansed from the sins of the people, and those sins were borne by the scape-goat from the sanctuary.

The foregoing presents to our view a general outline of the ministration in the worldly sanctuary. The following scriptures show that that ministration was the example and shadow of Christ’s ministry in the tabernacle in Heaven: “Now of the things which we have spoken, this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man. For every high priest is ordained to offer gifts and sacrifices; wherefore, it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law; who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.” Heb. 8:1–6; Col. 2:17; Heb. 10:1; 9:11, 12.

The facts stated in these texts are worthy of careful attention.

1. We have a High Priest in the Heavens.

2. This High Priest is a minister of the sanctuary or true tabernacle.

3. As the earthly high priests were ordained to offer sacrifice for sins, so it is of necessity that our High Priest should have something to offer for us in the heavenly sanctuary.

4. When upon earth he was not a priest.

5. The ministry of the priests in that tabernacle, made after the pattern of the true, was the example and shadow of Christ’s more excellent ministry in the true tabernacle itself.

6. The entire typical service was a shadow of good things to come.

7. In the greater and more perfect tabernacle, Christ is a minister of these good things thus shadowed forth. With these facts before us, in our next we will consider that more excellent ministry in the temple of God in Heaven.

The Law of God.

By Ellen G. White

THE world is increasing in sin. The ungodly are rapidly filling up the cup of their iniquity, preparing for retribution from the God of justice. The degeneracy of the race is rapid and fearful. As it was in the days of Noah, thus shall it be when the Son of Man shall be revealed.

Previous to the destruction of the old world by a flood, its inhabitants were reeking in corruption. Sin and crime of every description prevailed. The state of the world now is fast reaching the point when God will say to it, as he did anciently: “My Spirit shall not always strive with man.” One of the grievous sins existing in this degenerate age of corruption is adultery. This shameful sin is practiced to an alarming extent. The Sabbath and the marriage institution were ordained of God in Eden to be preserved sacred and holy. Both of these institutions of divine appointment have been disregarded and set at naught by men and women, whose hearts are fully set in them to do evil.

But if the transgressors of the seventh commandment were to be found only among those who do not profess to be Christ’s followers, the evil would not be a tenth part as great as it now is. But the crime of adultery is largely committed by professed Christians. Both clergymen and laymen, whose names stand fair upon the church record, are alike guilty. Many who profess to be the ministers of Christ are like the sons of Eli who ministered in the sacred office, and took advantage of their office to engage in crime and commit adultery, causing the people to transgress the law of God. A fearful account will such have to render when the cases of all shall pass in review before God, and they be judged according to the deeds done in the body.

Many of this class whose hearts are carnal, take the position that the law of God is abolished. “Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” They have not been transformed by the renewing of their minds. They are lawless. They profess to be holy, while they are servants of sin. Many of those who teach that the law of God is abolished are lascivious men, fornicators, and adulterers. They are forward to rail against the law of God, and curse the bondage of the law. Their bitter speeches illy compare with the words of Paul: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” “Wherefore the law is holy, and the commandment holy, and just, and good.”

Paul in his epistle to Timothy describes the very men who are under the bondage of the law. They are the transgressors of the law. He names them lawless, disobedient, sinners, unholy, profane, murderers, adulterers, liars, and all who depart from sound doctrine. 1 Tim. 1:9, 10.

The law of God is the mirror to show man the defects in his character. But it is not pleasant to those who take pleasure in unrighteousness to see their moral deformity. They do not prize this faithful mirror, because it reveals to them their sins. Therefore, instead of instituting a war against their carnal minds, they war against the true and faithful mirror, given them by Jehovah for the very purpose that they may not be deceived, but that they may have revealed to them the defects in their character. Should the discovery of these defects lead them to hate the mirror, or to hate themselves? Should they put away the mirror which discovers these defects? No; the sins which they cherish, which the faithful mirror shows them as existing in their characters, will close before them the portals of Heaven, unless they are put away, and they become perfect before God.

Listen to the words of the faithful apostle: “By the law is the knowledge of sin.” These men who are zealous to abolish the law, had far better manifest their zeal in abolishing their sins. Adultery is one of the terrible sins of this age. This sin exists among professed Christians of every class; but is found to exist to the greatest extent among those who war against the law of Jehovah.

Christians are called to lay their bodies a living sacrifice upon the altar of God. “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.”

If the bodies professedly laid upon the altar of God should pass that scrutiny that was given the Jewish sacrifice, how few would stand the test, and be pronounced perfect before God, preserved unto holiness, free from the taints of sin or pollution. No lame sacrifice could God receive. No injured or diseased sacrifice would God accept. The offering given to God was required to be sound, in every respect without blemish, and valuable.

None can glorify God in their body, as he requires, while they are living in transgression of the law of God. If the body violates the seventh commandment, it is through the dictation of the mind. If the mind is impure the body will naturally engage in impure acts. Purity cannot exist in the soul of one who yields his body to impure acts. If the body is serving lust, the mind cannot maintain consecration to God. To preserve a sanctified mind, the body must be preserved in sanctification and honor. The mind will then serve the law of God, and yield willing obedience to all its claims. Then, with the apostle, such can yield their members as instruments of righteousness unto God. “Let not sin therefore reign in your mortal bodies, that ye should obey it in the lust thereof.” The freedom which the apostle describes as the privilege of Christ’s followers will never be experienced by those who delight to trample under foot the law of God. The freedom and blessedness expressed in the following words, will be experienced by that class who yield obedience to the law of Jehovah: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” The apostle charges the Galatians to “walk in the Spirit and not fulfill the lust of the flesh.” He further states: “And they that are Christ’s have crucified the flesh with the affections and lusts.”

But those who would delight to have the law done away, would delight in sin. Their carnal hearts are not in unison with that law which the apostle declares to be holy, just, and good. Paul inquires, “Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said [referring to one of the ten commandments], Thou shalt not covet.” Saul did not commence a raid against the law in order to justify a life of sin; but when his mind was enlightened in regard to the claims of the law of God, he saw himself a sinner, a transgressor of the law. His sins were brought before him, and what was the result? Did he commence a tirade against the law which showed him that he was a transgressor? Is it in his heart to crucify that law? Oh no! he crucified the carnal mind which rises in enmity against the law of God. “Sin revived,” says Paul, “and I,” not the law, “died.” Oh! when will professed Christians awake to see the brink of the precipice they are standing upon in refusing to acknowledge the claims of the law of God?

The Lord made man upright; but he has fallen, and become degraded, because he refuses to yield obedience

to the sacred claims which the law of God has upon him. All the passions of man, if properly controlled and rightly directed, will contribute to his physical and moral health, and insure to him a great amount of happiness. The adulterer, the fornicator, and the incontinent, do not enjoy life. There can be no true enjoyment for the transgressor of God’s law. The Lord knew this, therefore he restricts man. He directs, commands, and he positively forbids.

But many are so far deceived by the devil that they think that they themselves can excel the great God in providing ways and means for human happiness. They charge their unhappiness to the prohibitions contained in the law of the ten commandments; and if they can in any way feel released from the claims of the law of God, they will be free and happy indeed.

Many will not search the Scriptures for themselves. They remain in willing ignorance of the origin and perpetuity of the law of the ten commandments. They trust to the researches of others to settle this matter for them. Blind leaders say, “You need not keep the law of God, for it is not binding. It is a yoke of bondage.” And the willingly ignorant are blind, led by the blind. Neither are guiltless. God has provided for them in his law a mirror, that they may see their true character. Does it improve their condition to break this faithful looking-glass, because it reveals to them their defects? The work they should engage in is to put away sin, and every impurity, and work righteousness. Their remaining in willing ignorance of the claims of the law of God will not shield them from the penalty to be inflicted in consequence of its violation.

The Lord well knew that the happiness of his children depends upon their submission to his authority, and living in obedience to this holy, just and good rule of government. Man may pass on awhile, and conceal the fact that he is an adulterer; yet God has his eye upon him. He marks the man. He cannot conceal his crimes from God. He may apparently conduct himself properly before his family, and before the community, and be esteemed as a good man. But does he deceive himself in thinking there is not knowledge with the Most High? He is exposing his corruption to the view of the Majesty of Heaven. He who is high and lifted up, and the train of whose glory fills the temple, sees and knows, even the thoughts, and the intents and purposes of the heart of the transgressor who is debasing himself in the sight of the pure, sinless angels, who are recording all the acts of the children of men. And not only is his sin seen, but it is marked by the recording angel.

The transgressor of God’s law may pass on for a time without exposure; but, sooner or later, he will find himself overtaken, exposed, and condemned. Whoever dares to violate the law of God will experience for himself that “the way of the transgressor is hard.” The opposition and willing ignorance in regard to the law of God, is the reason so few feel that they are under moral obligation. They despise the law which was the instrument that slew Paul. They cannot say with him, I die; but they earnestly strive to live, while they cry, Death to the law!

This is virtually their testimony. The commandment came, sin revived; the law died, and the carnal mind lived. This is the order with the transgressor. Their spiritual powers are benumbed. Eternal things are not discerned. Their works are carnal, and their example is corrupting.

Sin does not appear as sinful, unless viewed in the truthful mirror God has given them as a test of character. When men and women acknowledge the claims of the law of God, and plant their feet upon this platform of eternal truth, they will stand where the Lord can give them moral power to let their light so shine before men that they may see their good works, and glorify our Father who is in Heaven.

Their course will be marked with consistency. They will not justly earn the charge of hypocrisy and sensualism. Then men can preach Christ with power, being imbued with his Spirit. They can utter truths which will melt and burn their way to the hearts of the people. They have moral force, for they are in harmony with the moral law, and their words proceed from pure hearts, and from clean lips.

ELLEN G. WHITE.

Battle Creek, March 4, 1870.

The Greatest Wonder.

By R. F. COTTRELL

I CHANCED to form a short acquaintance, recently, on board the cars, with an Adventist, a minister, with whom I had an interesting conversation. He expressed great wonder that the people could not see the fulfillment of prophecies in the signs in heaven and on earth, that show unmistakably that the great day of the Lord is right before us. I agreed with him that it was truly wonderful. And I called his attention to the predicted warnings laid down in prophecy expressly to point out the experience and work of Advent believers in the last days, and show them the necessary preparation to meet the Coming One in peace. I pointed him to the fact that the last message, that of the third angel, must necessarily be the all-engrossing topic of Adventists just before the coming of Christ, and that their preparation for the event would depend upon their heeding the warning, and keeping the commandments and the faith spoken of in the message. Now, said I, if we are very near the end, as you believe we are, it is time to look for the fulfillment of this message. If the coming of Christ is within a very few years, it is time that this message should be doing its work. Where is it? When it is fulfilled, those who heed it will keep certain commandments which others do not. The commandment-keepers will be right, and the others will be wrong. If we are on the very eve of the advent, this message should be in process of fulfillment. Who are giving this timely warning? No people under heaven but Seventh-day Adventists. They are preaching certain commandments, and they are “commandments of God,” too, that other people reject. Now when this great controversy on the commandments comes, and come it will before the advent, for the prophetic word of God cannot be broken, the right will be on the side of keeping them. These doubtless are the ten commandments, for they were put into the ark of the covenant on earth, which was a representation of things in Heaven. The great original is in Heaven; and this fact comes to light under the sounding of the seventh trumpet. “And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.”

Here my friend began to grow eloquent upon the subject of the old covenant being done away; and that Paul taught that the ten commandments, “written and engraven on stones,” were abolished. After showing him that Christ and the apostles taught the perpetuity of the entire moral law, I called back his attention to the last great warning of prophecy, which, if the advent is at hand, must be the great point of present truth. I desired him to read the prophecy with the inquiry in mind, Where is its fulfillment? And so we parted.

Now it is a wonder that even worldlings with the Bible in their hands “cannot discern the signs of the times.” And especially it is a wonder that professed Christians can see no signs of the coming of Him they love and long to see—the very persons who “love his appearing.” But the greatest wonder of all is, that those who see by the fulfillment of prophecy that the advent is right at hand, cannot see that this most thrilling message must come first, and that when this test on the commandments does come, the approved will keep them, and consequently not claim that they are abolished. It is exceeding strange that those who join the cry, “The hour of his judgment is come,” should take the ground that the very law by which the apostles teach all are to be judged in the day of Jesus Christ, is abolished. This is the greatest wonder of all.

Let me repeat; for I want the point to be seen. If the coming of Christ is at hand, now is the very time for agitation, controversy, and a test upon the commandments of God, in order to restore what the beast—the Papacy—has trodden under foot. Such agitation and controversy is now taking place. And while the religious world in general are trying to make it appear that the change of the ten commandments is by divine authority, professed believers in the fulfillment of prophecy, who know from the signs of the times that the advent is at hand, seeing others fail to prove a change, coolly tell us that the entire moral code has been abolished. Can they not see that the prophecy of this controversy and test on the commandments itself shows where the truth lies? And when this predicted controversy is taking place on the only moral code of commandments God ever gave to men, can they, while they take the ground that the code itself has been abolished and superseded by the faith of the gospel, believe that they are the very persons referred to in the saying, “Here are they that keep the commandments of God and the faith of Jesus”? This is the greatest wonder. R. F. COTTRELL.

The Danger of Little Sins

Even admitting that some sins are not so great as others, let it still be remembered that they lead to the same fearful result, and that our greatest danger is not in the commission of enormous wickedness, but in the permission of what we are accustomed to consider little sins.

Roizedon. 2 Pet. 3:10.

By D. T. Taylor

“The heavens shall pass away with a great noise.” “Shall pass away with a rushing sound.”—Diaglott. “The heavens will suddenly pass away.”—Syriac. “The heavens shall perish with a terrible noise.”—Tyndale. “Shall pass away in the manner of a tempest.”—Geneva. “Shall pass with great violence.”—Rheims. “The heavens with a crashing roar shall pass away.”—Sept. “Shall pass away with a rushing noise.”—Bible Union.

We have shown, in a previous article, that the sudden revelation of Christ to judgment is to be accompanied with the opening of the heavenly doors with a loud crash. The rattle of a thousand railroad cars, the screams of a thousand steam pipes, the roar of ten thousand monstrous gongs, the explosion of a million tons of nitro-glycerine, the rattle and crash of all the gathered thunders, all combined in one terrible sound, would scarcely equal the noise of this appalling catastrophe, which shall shake the world, roll up the curtains of the skies, and disclose to the affrighted inhabitants of the earth the great white throne and its awful occupant. The subject commands our attention, for the day is at hand when our ears shall be saluted by the awful roizedon, and the reverberations of the accompanying trump of God.

The science of the atmosphere, and the various inflammable gases, discloses the methods by which this solemn event may be easily brought about. Almighty power, that created and arranged the properties of the elastic and circumambient air, that with a depth of forty-five miles surrounds the entire globe, could in a moment so separate the same into its constitutional gases of oxygen and nitrogen, or destroy the equilibrium of these main gases, as to produce this result. Or by actively developing and compressing the latent caloric existing in all the air, it could be done. Or by creating large quantities of hydrogen and setting it on fire, an awful explosive report would follow, deranging all the aerial heavens. Or by generating immense quantities of carbureted hydrogen, or perhaps by using the stores of this inflammable substance, supposed to be already accumulated in the upper regions of the air, which, when mingled with oxygen and set on fire, explodes violently and with a loud report.

We may rest assured that He who formed and arranged the subtle elements all about us, will not be at all at a loss, when his time comes, to discover instantaneous ways of separating, deranging, and changing them to suit his divinely-announced ends; and the stupendous crashing shall be as when “the Lord shall roar from on high,” or speak in his loudest thunders.

This may be the work of the angel of Rev. 14:18, “which had power over fire,” and who seems commissioned to do his solemn specific work at the harvest, or end of the world. And we read that the final answer to the prayers of all the saints (Rev. 8:3–5) is with “voices, and thunderings, and lightnings, and an earthquake.” The result of all is, that the atmospheric “heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat.” I shall come again to a consideration of the last signs of the final dissolution, as exhibited in the shaking of the powers of heaven. Meanwhile, Christ is our only sure refuge now and forever.—D. T. Taylor.

Continue reading: The Order of Events in the Judgment