Publishing Committee · Rochester, N. Y. · Mar 17, 1853
THE WARNING VOICE
By Uriah Smith
-OF-
TIME AND PROPHECY.
BY URIAH SMITH.
O'ER all the moral world, where, otherwise,
No light would come, or through its midnight gloom
No cheering ray appear, to dissipate
The darkness, God has set a guiding star—
A luminary bright—whose rays divine
Should pierce the night—the deep'ning shades dispel,
Which o'er the earth in sullen silence brood.
Nay, more, a ray of God's own brightness, sent
Direct to man from off his radiant throne;
That those who gladly should the light receive,
And follow where it led, should here enjoy
A glorious foretaste of the bliss of Heaven.
It is God's Holy Word, immutable,
Through life's bewildering maze alone can guide
The wandering traveler to eternal rest.
Without it, man were lost—lost in the deep,
Dark labyrinth of dread uncertainty—
Where doubts distract, and fearful thoughts arise—
With nought his steps to lead, save the dim lamp
Of human reason, whose misguiding flame
Would serve to make the gloom still more profound,
The darkness deeper, and more keenly felt.
But 'twas not God's design to leave man thus,
In error's devious paths, to grope his way;
So, through his Sacred Word, his will revealed,
And pointed out the narrow path, that bright
And brighter shines, e'en to the perfect day.
And none need err therein, nor is this world's
Vain wisdom requisite, or judgment deep,
Or reason proud; for in their loftiest strain,
These all are nought but foolishness with God.
The least the truth may know, so plain it is,
And known and followed, leads us through to Heaven.
Our daily course defined, and duty shown,
Indebted more to mercy infinite,
In that ere His designs he consummates,
Or mighty schemes perfects, or judgments sends
Upon a guilty world—man is forewarned.
And to his chosen ones, the prophets, men
Of holiness and truth—and worthy all
Of favors so divine—he has revealed
The secrets of his purposes and plans.
Yea, in their visions, he removed the veil,
The mysterious veil which o'er the future hangs,
And bade them look far down the stream of time,
Until that stream was in eternity's
Vast ocean lost.—E'en to the day
When this dark, weary, groaning earth, again,
In Eden glory shall rejoice anew;
The curse, the blighting curse, of sin removed,
And all its hideous progeny destroyed;
Until the righteous from all ages saved,
Rejoicing in the glory of their God,
And in eternal life through Christ the Son,
Shall round his throne their songs of triumph raise,
And then go forth—immortal forms and fair—
With shining crowns, and harps of glittering gold,
To dwell for ever on the earth renewed,
And praise for ever their Eternal King,—
And as they, wondering, gazed, and saw events,
Crowding upon events, in order come,
As the last great event drew swiftly on;
And saw mid mighty revolutions, as
They rolled around the world, kingdoms arise
And fall, as others rose and fell, in turn,
Until the last great kingdom was set up,
Which should not be destroyed, nor have an end;
Then troub'd, asked they, when these things should be;
And then God gave them time, prophetic time,
That they might know—and so thro' them the world—
The times that God in wisdom has ordained,
His purpose to fulfill and end his plans;
And knowing, thus, might all keep pace with truth.
But man! unthinking man! how prone to err!
And let earth's vain allurements, like a mist,
Obscure the light, and misdirect his steps;
For when the path of truth too close becomes,
Too narrow and too strait, for worldly pride,
And gaudy trappings, vain, with which he loves
To deck his poor, frail tenement of clay,
Full soon he turns aside, to folly clings,
And in his own self-righteousness exclaims:
"I ne'er can think the Bible means, a line
So straight to draw, or standard raise so high;
As for myself, I can see nothing why
I am not with my friends on equal ground,
And just as good—as well prepared for Heaven."
And losing thus his guard, he lets his pride
Pass judgment on God's word, and shape his course;
Makes a criterion of his fellow men,
Instead of truth, by which to judge himself.
But hear him more, though further yet from right:
"The visions, prophecies, prophetic times,
By prophets written of old, of standing long,
We cannot comprehend, or understand;
To us they're closed and sealed, and deep involved
In an impenetrable mystery;
Expressions figurative, denoting what,
Is something yet for man to ascertain;
Or if, indeed, in meaning literal,
Such a fulfillment we shall ne'er behold;
For what portends it, or proclaims it, what?
Why then in useless toil our strength exhaust,
On secret, hidden things, from which to draw
But idle, groundless theories, at best!
Live up to what of truth we already know;
This doing we are safe, and all is well."
O, peace and safety! Baneful sentiment!
Siren of death to all man's future hope;
For what in worldliness they wish might be,
They to their bosom fondly, blindly hug,
Till forced belief proclaims the phantom true.
'Tis this oft baffles conscience, stops her voice,
And makes men slumber on the verge of death,
Nor rouse themselves to see or know the truth;
Lulled by the Siren song to calm repose.
Has God for nought his secrets, then, revealed?
For nought his word bestowed on man, to guide,
Because in mystery so deeply veiled?
And have his servants prophesied in vain,
And poured their warnings on the empty air,
Since none their meaning or their import know?
Is such God's wisdom, or his judgment such?
Nay! 'tis not so; false reasoning! how absurd!
God is not mocked! nor are his works in vain!
And his eternal truth will stand, unmoved,
Nor in one jot or tittle fail, till heaven
And earth shall pass. Ay, it will triumph;
And as it onward moves, majestic, high,
Sublime, and sheds afar its radiance bright
O'er the dark waves of error, sin and death,
All, all who will, may then the light receive.
All who reject, alone the guilt must bear.
But God will have a people, who, above
The world's wild turmoil and unceasing strife,
By earth-born cares unbound, from passions free,
Shall ever on its bright unfading beams,
Their steady gaze direct, and heed it well.
And who with honest hearts, and pure, fit shrines
For his own precepts—holy, just and good—
Shall with unwearied steps, and fervent zeal,
Press ever on to where it points—to Heaven.
"The wise shall understand;" there it remains,
Bright on the list of his unfailing words;
And though men laugh and mock, and fiercely strive
With worldly wisdom, vain, to prove it false—
In living, flaming characters of light,
It still remains, "The wise shall understand."
Thus spoke the Angel to the Seer beloved:
"O, Daniel, thou, the vision close and seal;
The book shut up, until the time of the end;
For increased shall knowledge be, and to and fro
Shall many run; and then the wicked shall
Do wickedly, and none of them the truth
Shall know; but ah! The wise shall understand."
Time of the end! Time when the day draws near,
In which the finger of Almighty God,
The final period shall place to this
World's history: when the great clock of time,
Probationary time, which now has beat,
For near six thousand years, earth's rapid course,
Shall toll its final hour, and all merge in
The endless cycles of eternity.
Time of the end! Time then above all time,
That man the age should know in which he lives,
And throwing off the garb of worldliness,
A covering of righteousness and truth
Secure, with which to be protected then,
Will well become him in the day of His
Unmingled wrath, and awful vengeance dire,
Which day, appointed, God will surely bring.
For man to thus prepare, is wisdom true,
But folly, worse than folly, to defer.
Time of the end! When is it? Who shall know?
Who would not know, and so in time prepare
For things to come? For man to strive to know,
Is wisdom too; then let us all be wise,
And for ourselves examine, if perchance,
The time foretold is not already here,
And we the very ones for whom to sleep—
On ruin's trembling verge to sleep—is fraught
With danger awful; thus to put far off
The evil day, till like a thief it come,
And take us unawares—the harvest past,
The summer ended, and our souls not saved.
Time of the end! Momentous, solemn time!
When signs and wonders shall be manifest,
To warn a world of its approaching doom.
In the last days, saith God, shall come to pass,
That in the heavens above, and earth beneath,170
Great signs will I show forth, and fearful sights,
And wonders strange, in sun, and moon and stars;
For into darkness shall the sun be turned,
The moon her light withhold, the stars from heaven
Shall fall, ere the great day, and notable,
Of God shall come—when in the clouds of heaven
Shall they behold, with power and glory crowned,
The Son of Man descending in his ire.
Now of the fig-tree learn a parable:
When yet her branch is tender, and her leaves
She putteth forth, ye know the Summer's nigh;
So likewise know, when all these things ye see,
The Everlasting Kingdom is at hand.
For verily this generation—which
Shall all these wonders witness—shall not pass
Till all shall be fulfilled; for heaven and earth
May pass; but my words, never can they fail.
Clear are the signs, and plainly, too, foretold;
And who, when he shall see them take, in course,
Their stand amid the records of the past;
And mark what harmony exists between
Events of time and words of prophecy;
Who, then, will not exclaim, "The day is near,
The end approacheth, yea, is at the door."
But do men thus believe? Alas! for truth.
Let history the mournful facts reveal:
There let men look, and looking, be condemned;
There let them read sign after sign fulfilled—
In unison with prophecy, fulfilled—
And then seek out with their devices strange,
What cloak they may to shield their unbelief.
The day has passed, the day of terror, when
The sun his glories veiled, and dim, withdrew
Behind the thick'ning gloom; when darkness rose,
And over mid-day brightness, giant-like,
His sable mantle threw—unfettered then,
With freedom stalked, throughout a frightened land.
And when the night came on, and fair, and full,
Down from her lofty throne, the moon refused
To give her light, the pall of darkness dense,
And denser yet became, e'en to be felt.
And not far back, among the wonders rare,
Of modern times, behold, in bold relief,
The fearful night, when fell the stars from heaven;
As her untimely figs a fig-tree casts,
When fiercely shaken of a mighty wind:
When all the starry hosts, innumerable,
In wild confusion seemed, and sad dismay;
And countless myriads of meteors, bright,
Shot flaming forth, east, west, and north, and south.
Marking their swift career with vivid lines
Of coruscating light, which meeting oft,
All heaven appeared a net-work, bright, of flame,
And earth with floods of dazzling brightness filled.
And what, O, Sceptic! are those northern fires,
That from earth's icy regions fitful gleam,
And o'er the frozen zone together blend
Their fiery sheets, then to the zenith, dart
Their forked tongues, and, lambent, lick the skies.
And when at Learning's shrine, with firm resolve,
Ye bow devoted, with inquiries deep,
For some fixed law of Nature hidden there,
By which to solve such mysteries as these,
Why is she mute, and all your search in vain?
Thus have the sun, and moon, and stars received
Their mandate from His throne, and terror-clad,
Gone forth to do his bidding; messengers
Of his firm purpose, and unchanging will,
Have they fulfilled their mission, and fulfilled
It well; for as they each appeared, mankind,
Awe-struck and pale, their utter weakness felt,
Their insignificance, and trembling saw
The dreadful warning given; and many then,
The judgment day believed, was close at hand.
Well had they cherished that belief, and taught
Their children so, then had they had the truth.
But no! No sooner is the terror past,
Than they tenacious to their idols cling;
Their idols—Reason and Philosophy—
Which gods with more idolatry they serve,
Than ever heathen worshiped, wood or stone;
To these they cling for aid, and as the signs
Of coming wrath, are, one by one dealt out,
Upon a sleeping world, they straight assign,
What they term natural causes, and explain
By philosophic laws, the wonderful
Phenomena; then to the world exclaim,
"'Tis clear, and all can be accounted for,
On scientific principles!" which means,
Interpreted, You're safe, sleep on! sleep on!
Thus poor, proud, feeble man unwilling seems,
To own an act of Heaven's almighty arm;
And doubts that aught within the universe
Can come, that human science cannot grasp,
Or human agency perform.
Here, then,
The nursery lies, of stubborn unbelief,
That springs full soon, rank and blasphemous springs,
Into its vigorous growth; this, the foul nest,
Where infidelity, undaunted, rears,
Her vile, infernal brood, which, harpy-like,
Corrupt the soul of man, blight, and destroy.
But let such learn this truth, ere time shall teach
The bitter lesson, with experience sad,
That all the theories mind can fabricate,
On human bases reared, though fortified
However much by science, or confirmed
By worldly wisdom, or adopted by
Earth's proudest sons—have neither power to change,
Or hasten, or impede, fulfillment sure,
Of written prophecy; and as the signs
Are given, as such, and registered in Heaven,
Though the whole human race their truth deny,
And though all literature combine to prove
The plain events from natural causes sprung—
In the stern judgment hour, will they rise up,
And witnessing against, condemn a world.
In the day of His preparation, then,
With flaming torches shall the chariots be,
And in the streets shall rage, and one against
Another, in the broadways, justle, they
Shall seem like torches, like the lightnings run.
Lo! how fulfilled! Ye, who behold upon
The iron rail, impetuous and swift,
The ponderous train, with fiery steeds, drawn on;
Or in the crowded streets, mark how the tide
Of busy action ceases, till, apace,
The heavy chariots have justled by—
Through every wheel, and bar of polished steel,
Through every breath the panting engine draws,
The Prophet speaketh, and he speaks to you.
These are the chariots, these, with lightning speed,
And flaming torches, which, unanswered, say,
That God's great preparation day is here.
[TO BE CONTINUED.]
The Primitive Church
THE BEAUTY AND PURITY OF THE CHURCH OF CHRIST,
IN ITS PRIMITIVE STATE, CONSISTED IN ITS SIMPLICITY.
WHEN converts were made to the cross of Christ, out of Judaism, or heathenism, the love they had to their new Master and precious Saviour, was made manifest, in their affection for those, who exhibited a kindred spirit; and in whom was seen the image of Christ, "having like precious faith."
The very fact of becoming a convert to christianity, made a necessity in their case, of separating themselves from an opposing world. The very natural result, of such a state would be, to bind them together, as brethren and sisters of one family, and heirs together of the same promised inheritance, belonging to the same household of faith. With such a spirit and having such hopes, they would keep the unity of the spirit, in the bonds of peace, and the fellowship of the spirit.
The Bible to them, would be the only rule of faith and practice; and their own private judgment, would be the interpreter of the word. A human creed, or an explanation of what God meant, in his message to man, would have been to them an addition to his word. They had no book of discipline and forms to which they must subscribe, and by which they bound themselves to the party or sect. The word itself, to them, was sufficient "for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." With no other rule to govern them than this word, and so long as they were controlled by and brought under its influence and teachings, just so long would their hearts be knit together, as the hearts of David and Jonathan, and nothing but death could separate them. All such were brethren, and members of one body; and in the fellowship of the spirit, in whatsoever place such kindred spirits were found, there in that place, was to be seen the Church of Christ. Just so long as they had the Spirit of Christ, and were led by the Spirit, just so far were they bound together, and were members of one body; and Christ's body is never divided. If any lost or did not possess the Spirit of Christ, they went out from them, because they were not of them. "They went out that they might be made manifest, that they were not all of us."
If any one like Demas should love this present world, he of course, would forsake the assembling together; because with those kindred spirits he now finds no pleasure, and the atmosphere would be too pure, and too holy for a worldly mind. The benevolence of the gospel that reigned in the breasts of the brethren, would be put forth to reclaim a Demas; but if no motives could reclaim him, he would be in all things to them, the church, "as a heathen man, and a publican."
The more pure, and distinct, the truth was exhibited; the more certain, and sure; the effects would be seen, in detecting, and exposing, the hypocrite, and the worldly minded.
Those then, who loved the truth, would run together for the truth's sake; and a withered branch would be scorched by its bright and burning light; and all who possessed the spirit of Demas, would be constrained to go to their own place.
As the churches or sects are now organized, a withered branch, must be retained however worldly the mind may be, if in the externals, he conforms to the standards, and opinions, to which he has subscribed. When the leaven of a worldly spirit has infused itself into the mass of the members of the different sects, it is not to be a matter of wonder, that worldly motives should influence them in their official acts, and demonstrate to the prayerful observer, that they court the approbation of men, and therefore do blunt the sword of the Spirit. Some even in their public bodies, have openly avowed their determinations, to prevent the considerations of certain sins of which some of their members were guilty, because the agitation of the subject would divide their counsels. Esteeming a division in their ranks, a greater evil, than to sacrifice the truth.
Is it a matter of surprise then, that every organized sect in our land as sects have united to oppose the evidence of Christ being near even at the door?—The worldly mindedness of these sects, do not look for such an event as desirable. O how fallen! "how is the gold become dim! how is the most fine gold changed?" "Oh that my head were waters, and mine eyes a fountain of tears; that I might weep day and night, for the slain of the daughter of my people."
Men have deceived themselves, and supposed that religion was in a prosperous state, because the sects are now respected, and their religion spoken well of by the world; forgetting the fact that there has been a woe pronounced against those, of whom all the world shall speak well of; and again, if ye will live godly in Christ Jesus, ye shall suffer persecution.—If there is no persecution, where then is the living godly, if men's hearts are the same as when this truth was uttered. How necessary for the honor of God, that the truth should be vindicated; and if the nominal churches will not; in consequence of their worldliness, suffer it to be done, whilst remaining in their fellowship? how necessary and appropriate that those, who love the truth more than they love these human organizations, (for which they can no where find the authority in the word of God,) should come out of them, and give all their influence against them. This has always been the course of all reformers, and in171order to accomplish much, they have found the necessity of a separation.
On this rock of offence, it is to be feared that some, who have been looking for the bridegroom, will find that the love they have to their church, is greater than their love to the truth, with the suffering, and reproach, which will accompany them in obeying the command, "come out of her, my people." May the Lord give his people wisdom in these last days, when they are to be tried, and purified, and made white; and also remember, that they must never sacrifice principle, and duty; for ease, and the approbation of our fellow men.—Voice of Truth, 1844.
THE HOPE OF THE GOSPEL.
SAID a lady to a friend, the other day, "sister, what is your hope?"
"My hope?" replied the lady addressed, "why I have a great many hopes—I hope the world will be converted—I hope the Jews will be restored to Palestine—I hope, when I die, I shall go to heaven—really, it is fatiguing to tell all my hopes."
We fear there are many who are thus hoping, and who have not yet the anchor to the soul, that which is the sure and steadfast hope. Peter exhorts, [1 Pet. iii.] be ready always, to give an answer to every man that asketh you, a reason of the hope that is in you, with meekness and fear. Let us see if the Apostle does not explain himself, in this same epistle. He dedicated it to the strangers scattered abroad—elect—and says, "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptable, and undefiled, and that fadeth not away, reserved in heaven, for you, who are kept by the power of God, through faith, unto salvation, ready to be revealed in the last time." Then, after speaking more particularly of this hope, and alluding to the diligent manner in which the prophets searched into the time, when the hope should change to glad fruition, in the thirteenth verse of the first chapter of his first Epistle, he says: "Be sober and hope to the end, for the grace that is to be brought unto you, at the revelation of Jesus Christ."
Thus it is evident, that the hope, for which we should ever be ready, to give a reason, with meekness and fear, is the hope of the resurrection. It is the hope that Christ will come again and raise the dead—cause them to be satisfied by awakening in his likeness; that they may see him as he is; and be made like him; that they may reign with him on the renovated earth, the kingdom prepared for them from the foundation of the world. The hope is based on the resurrection of Christ, for "God hath begotten us again, unto a lively hope, by the resurrection of Jesus Christ from the dead. And Paul says, "if Christ be not risen, then is our preaching vain, and your faith is vain also; ye are yet in your sins; then also they which are fallen asleep in Christ, are perished, if the dead rise not." So the hope is as sure and steadfast as the Eternal Rock on which it is founded; for, just as sure as Jesus had a resurrection, just so sure all those that sleep in Jesus will God bring with him. "For God hath both raised up the Lord, and will also raise up us, by his own power. We believe, and therefore speak. Knowing that he which raised up the Lord Jesus shall raise us up also, by Jesus, and shall present us with you."
When Peter preached in the temple, and told the Jews that God raised the Prince of life from the dead, "as he spake unto the people, the priests, and the captains of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead."
The philosophers of Athens encountered Paul; some said, "What will this babbler say?" others, "He seemeth to be a setter-forth of strange gods, because he preached unto them Jesus and the resurrection." Then in his discourse, the Apostle told them, that God had appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (So the judgment is as sure as is the resurrection of the Saviour.) And when they heard of the resurrection of the dead, some mocked; and others said, we will hear thee again of this matter.
This was the hope of Paul; when he was brought before the Jewish council, he said, "Of the hope and resurrection of the dead, I am called in question."—And when he answered for himself, before Felix, he confessed that he worshiped the God of his fathers after the way which they call heresy; believing all things which are written in the law and the prophets, and have hoped toward God, that there shall be a resurrection of the dead, both of the just and of the unjust. And in his defense before Agrippa, he says, "And now I stand and am judged for the hope of the promise made of God unto our fathers;" and he directly says, "Why should it be thought a thing incredible with you, that God should raise the dead?" So this was the hope of the promise made to the fathers.—And when Paul, as a prisoner, was carried to Rome, where the chief of the Jews were come together, he said, "for the hope of Israel, I am bound with this chain." So the hope of Israel was the hope of the resurrection.
It is otherwise called, the hope of the Gospel. For Paul said to the Colossians, that Jesus would present them, holy and unblamable, and unreprovable in his sight; "if ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel; which ye have heard, and which was preached to every creature under heaven."
Hope is a compound of desire, expectation, and confidence.
The hope of the resurrection is desirable, because at that time, Jesus will come in the glory of his Father, and all his holy angels. For the Lord himself shall descend from heaven, with a shout, with the voice of the Archangel and the trump of God, and the dead in Christ shall rise first; then we also which are alive, and remain, shall be changed in a moment, in the twinkling of an eye, and be caught up to meet him in the air, and so ever be with the Lord. Paul thought it desirable, for he said comfort one another with these words. Then will He gather together in one all things in Christ, both which are in heaven and which are on earth. Jesus thought this hope so desirable, that he made his coming the theme of his last discourse to his disciples, as recorded in the 24th and 25th of Matthew; saying, "When the Son of man is seen coming in the clouds of heaven with power and great glory, he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." And (Daniel,) the kingdom and dominion, and the greatness of the kingdom, under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. "Then shall he come to be glorified in his saints, and to be admired in all them that believe in that day."—Is it not desirable to have Jesus glorified? He is at the right hand of God from henceforth, expecting, (looking forward to the time when he shall be glorified with all the saints) until his foes become his foot-stool. then will the saints receive a kingdom, which cannot be moved; then will the redeemed of all ages be made perfect together; then will the glory of the Lord fill the earth as the waters cover the sea.
The promise made of God unto the fathers, and the hope in which they fell asleep, was, that God would raise them from the dead, and bring them into their own land. In Hebrews eleventh, we read, that Abraham sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise. And in the succeeding verse we read, that they looked for a city, which hath foundations, whose builder and maker is God; and died in faith, not having received the promise.
The promise was to be received only by the resurrection; for those that endured as seeing him who is invisible, suffered thus, that they might obtain a better resurrection. For the promise of God was given to the fathers. Oh, my people, I will open your graves and bring you into the land of Israel—the promised land. Unto which promise, says Paul, our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, I am accused of the Jews. And as the saints are yet in their graves and died in faith, not having received the land of promise, it is an object of desire to pray God to verify his promise. For the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth, they that have done good unto (or at) the resurrection of life, and they that have done evil, at the resurrection of damnation.
Those who were slain for the word of God, and for the testimony which they held, are represented as crying, "How long, O Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth?" They were told "that they should rest, yet for a little season, until their fellow-servants also, and their brethren that should be killed as they were, should be fulfilled." God did not reply, that they must wait until the church had reigned prosperously on earth, without any persecution, a series of ages; (free from persecution, being a token of the end;) he said, "they should rest a little season—just as Daniel was told to rest until the end of the days.
Since then, the patriarchs, prophets and apostles, with all that have died in the faith, "looking for a city that hath foundations," do not receive the promised inheritance, until their graves are opened, and they are brought into the land of Israel, how desirable the resurrection!
Since the martyrs, those that were slain for the word of God, and the testimony which they held, are not avenged, until Jesus comes with his reward, to give to every man, according as his work shall be, shall we not join in the cry, "How long, O Lord!—How long! Come, Lord Jesus, come quickly!"—Then, when there is importunity, he will avenge, speedily. Again; what ground of expectation have we that this hope will ever be realized?
The word of Jesus, who is ready to judge the quick and dead—his last words were, "Behold I come quickly, and my reward is with me, to give to every man, according as his work shall be." He which testifieth these things saith, surely I come quickly. Even so, come, Lord Jesus. From which assertion we learn, that his coming is certain, near and desirable. Again, he has given us the signs of his coming, and to know, when they are fulfilled, that it is at the doors. The signs have been given, and the Judge standeth at the door. Peter says, the Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to us ward, not willing that any should perish. And Paul says, "Yet a little while, and he that shall come, will come, and will not tarry."
Jesus has said that all things must be fulfilled, which were written in the law of Moses and in the prophets, and in the Psalms concerning me. Not only the prophecies of the sufferings of Christ, but the glory that should follow.
Turn to the prophets. They in vision behold the hope of the promise made to the fathers realized.—They inquired and searched diligently respecting the time, and it was revealed to them. Is there no ground of expectation, that the gospel hope will be speedily realised?
Confidence is an ingredient in hope. What ground for confidence is there in the case? The faithfulness of him who hath promised. He has said, "Let not your heart be troubled; ye believe in God believe also in me." A little while he leaves his saints, but he will return and gather them on the resurrection morning; then their sorrow shall be turned into joy; and their joy shall no man take from them. This must be the confidence of which Paul speaks, when he said, cast not away your confidence, which hath great recompense of reward; that is, the full assurance of the gospel hope—the patient waiting for Christ—the looking for, and hastening unto the day of God—wherein the heavens, being on fire, shall be dissolved, and172the elements shall melt with fervent heat—according to his promise, the looking for a new heavens and a new earth, wherein dwelleth righteousness. It is evident that those who would, by their efforts, convert this earth, not according to the forms of God, and substitute it for the New Earth which God is to create, are not grounded and settled in the faith, but are moved away from the hope of the gospel; the hope that the Jews will be restored, is not the hope of the gospel. Vain and delusive are such fancies. The hope of the gospel is, that Jesus will come and be glorified in all his saints before all who truly love him, shall be quite exiled to the dens and caves of the earth, by that power, the little horn, who is to make war with the saints and prevail against them, until the Ancient of days comes, and judgment is given to the saints of the Most High; and the time comes that the saints possess the kingdom.
We cannot be presented to God by Jesus as holy, unblamable, and unreprovable, if we think lightly of this hope of the gospel, for which the early martyrs suffered, that they might reign. And in the very general moving away from the hope of the gospel, is not Jesus saying, "I have somewhat against thee because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do the first works. I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot; so then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." Then, if we are among the wanderers from the faith once delivered to the saints, let us humble ourselves before the Lord, and become rooted and grounded in the truth. Let us not suppose that we are rich and increased in goods, when we are poor and miserable in the sight of the Lord. Let us humble ourselves, that in due time we may be exalted.
Above all, let us not mock at those who are established in the hope of the gospel who have turned from dumb idols to serve the living and true God, and wait for his Son from heaven; who, with Paul, strive, if by any means, they may attain unto the resurrection. Let us not say with the ancient philosophers, that they are setters-forth of strange gods; but let us seek rather to possess that hope which will anchor the soul amid all the storms that are raging around us, inasmuch as it is not of earth, but enters into that within the veil.
Let us love the hope of good tidings, for it rests on a coming Saviour. Then, when he shall appear the second time, without sin unto salvation, we shall not be ashamed to meet him, for he will be to us "complete redemption."—Voice of Truth.