Earlier text: General ArticlesPROMISE TO THE FATHERS. (Continued.)
By Editor
BUT it may be asked if we believe that the inheritance of the saints will be confined to the literal land of Palestine. To this, we answer that it will embrace the land of Palestine, but not be confined to it. That the promise embraces "the land" cannot be denied. And there is a significance in the assertion of Paul in Heb. 11, that Abraham, Isaac, and Jacob, dwelt in the land of promise as in a strange country, confessing themselves strangers and pilgrims on the earth. Though all was theirs by promise, they actually inherited nothing on the earth. And to the same intent are Paul's words to the Romans: "For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." Rom. 4:13. Here the heirship is said to be "of the world." This construction does no violence to the promise; for in the promise, as made in Gen. 12:7; 13:15, 17; 15:7, 18; etc., the word rendered land is the same that is rendered earth in Gen. 1:1, and in a multitude of other cases. While this, of itself, would not be decisive as to the extent of the inheritance, it does admit of the apostle's construction, as in Rom. 4:13. There is an argument of analogy that is very conclusive on this subject, and must be admitted by all who claim any relation to Abraham, and to the covenant made with him. In that covenant were three prominent points, as follows:— - There was a promise of the land.
- It was to him and to his seed.
- Circumcision was given as a token or surety of the faithfulness of God to fulfill his promise, as well as the token or evidence of their relation to the covenant as heirs.
Now the second and third points are universally acknowledged to have been brought over into this dispensation, with this important truth in connection: They are changed or enlarged so as to embrace more than was included in the first meaning of the terms given. Thus, it was at first believed that "the seed" embraced only the literal descendants of Abraham. But in the New Testament, we learn that this term refers primarily to Christ, and then to all who are Christ's by faith. And that the literal descendants, merely as such, are not heirs at all. Thus it is said:— "He is not a Jew, which is one outwardly; . . But he is a Jew which is one inwardly." Rom. 2:28, 29.
And again:—
"For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Rom. 9:6-8. And therefore the true heirs to the promise are not counted by natural descent, but are of all nationalities, as the apostle says:— "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:28, 29. "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; but now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ." Eph. 2:11-13.
"That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel." Chap. 3:6. The Saviour taught the same doctrine before the apostle wrote. To them who claimed Abraham as their father, who yet rejected him, he said:— "Ye are of your father the devil, and the lusts of your father ye will do." John 8:44. Thus it is fully established that "he is not a Jew, which is one outwardly," and that the children of the flesh are not counted for the seed; and that all who of faith are the children of Abraham and heirs of the promise. This will be universally admitted; and so far the covenant with Abraham is embraced by Christians. But the statement of the third point is equally evident, and is also acknowledged. Notice the following:— (1.) The true circumcision of the covenant is not outward. "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Rom. 2:28, 29.
"In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." Col. 2:11. (2.) Circumcision was given as a "token of the covenant," Gen. 17:11; and is also called a "sign" and "seal" in the New Testament; Rom. 4:11; and this seal is explained as follows:— "In whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance." Eph. 1:13, 14. The earnest is the same as the seal or token. Again it is written:—
"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." Eph. 4:30.
"Who hath also sealed us, and given the earnest of the Spirit in our hearts." 2 Cor. 1:22. This is the circumcision of the heart; made without hands; in the Spirit; the true token or sign of our heirship. And as it was said to Abraham that the uncircumcised man child should be cut off—he had broken, or had no part in, the covenant—so it is now said: "If any man have not the spirit of Christ, he is none of his." Rom. 8:9. Such have not the seal or token of the covenant, and hence have no part in the covenant. (3.) Circumcision was given to the male descendants of Abraham; but in the gospel, with the change that is effected, whereby circumcision becomes an internal, instead of an external, seal, a change is also made in respect to the subjects of the rite. Of this, Paul speaks:— "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:28, 29. This reference is unmistakable. The Greek, or Gentile, by "the circumcision of Christ," has the seal of the covenant made with Abraham; and so also the female. The distinctions which formerly existed in this respect exist no more. Now, as before remarked, all classes of New-Testament believers accept these truths, and so far acknowledge their relation to the Abrahamic covenant. But it seems strange that so many who claim to be the children of Abraham reject the promise made to Abraham. While they earnestly claim to be "heirs according to the promise," they as earnestly claim that the inheritance belongs to somebody else, and not to themselves. But to the analogy. If the seed, and if circumcision, be found plainly recognized in the New Testament, should we not expect that the subject of the promise—the inheritance—the land—would also be found in the New Testament? And again, if the second and third terms of the covenant are enlarged in the New Testament, should we not expect that the first term, when found, would be equally enlarged? Certainly we should. And consistent with this, we have seen that Paul speaks of Abraham as "heir of the world." Rom. 4:13. And the Saviour makes this one of the beatitudes in his "Sermon on the Mount," saying, "Blessed are the meek; for they shall inherit the earth." Matt. 5:5.
This promise looks to the future; it is, indeed, a promise—not the statement of an existing fact. Of this present world, we may say with the poet,
"This groaning earth is too dark and drear
For the saints' eternal home." If Christ is to "destroy the works of the devil;" if the covenant to Abraham is to remedy the effects of "the fall," then we may look for a "restitution," a restoration of that blessed "dominion" which was given to man in the beginning.
But here another objection is raised. It has been claimed that this promise of the Saviour is fulfilled in this present life: that the blessings and enjoyments of this world belong to the righteous.* But it seems strange that even eminent Bible teachers, should ever advance such a proposition, so directly is it at variance with all the Scriptures. On this we notice:— - "The poor of this world" are "heirs of the kingdom which God hath promised to them that love him." Jas. 2:5.
- The prophet said, "The meek shall inherit the earth; and shall delight themselves in the abundance of peace." Ps. 37:11. This is not the case at present, as we all know by observation or experience, and as is proved by our Saviour's words, as follows:—
- "In the world ye shall have tribulation; but be of good cheer; I have overcome the world." John 16:33. The enjoyment or blessing of the Christian is not from the world, but from Jesus' work of overcoming the world for us. So far from the meek having "abundance of peace" in this world, they have persecutions and afflictions; their life is only a "warfare," in which they are speedily overcome if they lay off the armor.
- The wicked inherit more of this world than the righteous, the latter being "the poor of this world." This, if the promise is fulfilled in this world, would invalidate the scripture which says: "Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman." Gal. 4:30. If the inheritance is in this present world, the son of the bondwoman has the larger share.
- As Abraham did not inherit the land, so it is very evident that he does not possess it now. Hence the promise to him is assuredly to be fulfilled in the future.
- Paul says that Abraham and others did not possess the land, but were strangers and pilgrims on the earth. But Peter says that Christians are "strangers and pilgrims" even now. 1 Pet. 2:11.
The prophet says the Lord created not the earth in vain. Isa. 45:18. When he made the earth, he pronounced it very good. But through Satan's wiles and man's rebellion it was brought under a curse, and now it is not "very good," as it was at first. According to the terms of the curse it now brings forth "thorns and thistles."
Poisonous herbs grow out of it, and deadly miasms rise from its surface. It refuses to "yield its increase" to man's toil, causing him to pine away; or with convulsive throes swallows up its inhabitants in a sudden destruction. Instead of being a place of only beauty and life, it is a scene of corruption and of death, with but here and there traces of its original loveliness. But this shall not continue forever. If God created it not in vain, then his original purpose will be fulfilled, and Satan's triumph shall come to an end.
We have read in the Scriptures that the righteous shall be recompensed in the earth; but we have seen that this has been, and is not now, fulfilled. The Saviour said the meek shall inherit the earth; but they are strangers in it yet, even as their father Abraham was. As Abraham had to buy a burying place in the land of promise, so his faithful children now are only suffered to abide in the land on their paying tribute to wicked men. The psalmist said the meek shall inherit the earth, and shall delight themselves in the abundance of peace; but now the wicked possess the earth, and the life of the just is a life of persecution and affliction, and "he that departeth from evil maketh himself a prey." Isa. 59:15. But we toil and suffer in hope, for there remains a rest for the people of God; a rest, or resting-place, which they have not yet reached. This is no other than the peaceable possession of "the land of promise" which shall yet be given to Abraham and to his seed.
We turn again to Paul's words respecting the circumcision of the covenant—the token or earnest of the faithfulness of God to his promise. He says:—
"After that ye believed, we were sealed with that Holy Spirit of promise, which is the earnest of our inheritance." Eph. 1:13, 14. And this is just the light in which it was presented in Gen. 17. It was the assurance to Abraham that God would fulfill to him the promise of the land. The object of circumcision is not changed; it is still the token, the earnest, or the assurance, "of our inheritance."
But here another objection is urged on 1 Pet. 1:4, where it is said our inheritance is "reserved in Heaven." Abraham, said Paul, "looked for a city which had foundations, whose maker and builder is God." Heb. 11:10. This is that "Jerusalem which is above." Gal. 4:26. John, in prophetic vision, saw it "coming down from God269out of Heaven." Rev. 21:2. Therefore, Peter's words are true as referred to the city, but they do not apply to the earth which the meek shall inherit, and upon which the holy city comes down. Look once more at Paul's words in Eph. 1:14. He says this circumcision of the heart, the seal of the Spirit, "is the earnest of our inheritance until the redemption of the purchased possession." While Peter's words will not apply to the earth, these words will not apply to the city of God in Heaven. But they will apply to the earth, which was made very good; and is to be given to the children of men; upon which the righteous shall be recompensed; which the meek shall inherit; but which is now under the curse, and is groaning for redemption. Rom. 8:22. The subject of the redemption of God's creation is a most glorious one; the mere thought of it fills the heart of the pilgrim with "joy unspeakable." But this must be reserved for future consideration. The Sabbath School.
By William Hanna
LESSON FOR PACIFIC COAST.—JUNE 25.
OUR Lord’s second circuit through Galilee, if not more extensive, was more public and formal than the first. He was now constantly attended by the twelve men whom he had chosen out of the general company of his followers, while certain women, Mary, Joanna, Susanna, and many others, some of them of good position, waited on him, ministering to him of their substance. The crowds that gathered round him wherever he went; the wonder, joy, and gratitude, with which his miracles, particularly those recent ones of raising the dead, were hailed; the impression his discourses had created, and the steps that he had now obviously taken towards organizing a distinct body of disciples, fanned into an open flame the long-smouldering fire of Pharisaic opposition. On other occasions Jesus had satisfied himself with rebuking on the spot the men by whom the charges had been preferred. But he had not yet broken with the Pharisees as a party, nor denounced them either privately to his disciples, or publicly to the multitude. But now, at the close of a year’s labor bestowed upon that province, the collision came. Early in the forenoon of one of his longest and most laborious days in Capernaum, there was brought to him one possessed with a devil, blind, and dumb. The man could hear as well as others, and once he had spoken as well as they. But from the time the devil entered he had been tongue-tied, had tried to speak but could not. A new and horrible kind of dumbness had come upon him, the closing of his lips by an inward constraint that, struggle as he might, he could not overcome. St. Luke speaks only of the dumbness, as if it more than in the blindness lay the peculiarity of the case. Luke 11: 14. The casting out of devils had been one of the earliest and most common of our Lord’s miracles; always carefully distinguished by the evangelists from the healing of ordinary diseases. If the testimony of Josephus is to be credited, demoniac possession was common at this period, and exorcism by the Jews themselves, not unfrequent. But when a dumb devil was cast out, and instantly the man began to speak, we are told that in one instance “the multitude marvelled, saying, It was never so seen in Israel,” (Matt. 9:33); and in another, “All the people were amazed, and said, is not this the Son of David?” Matt. 12:23. Here, almost for the first time, was an open expression of faith in Jesus as the Messiah, who was known and spoken of all over Judea as the Son of David. Whatever his words and actions might have implied, Jesus had not publicly taken this title to himself; but now the people of themselves begin to think that it must be so—that by none other than he could works like these be done. The man whose character the Pharisees had been attempting to malign, whose influence with the people they had been doing their utmost to undermine, is not only hailed as a teacher sent from God, but a prophet, nay, more than a prophet, the very Son of David. What is to be said and done? The facts of the case they do not, they cannot deny. That the man’s dumbness had been nothing but a common dumbness, that there had been no evil spirit in him to be cast out of him, they do not venture to suggest. Those ingenious scribes that have come down from Jerusalem can see but one way out of the difficulty. They do not hesitate to suggest it, nor their friends beside them to adopt it; and so they go about the crowd that is standing lost in wonder, saying contemptuously, “This fellow doth not cast out devils but by Beelzebub, the prince of the devils.” A wine-bibber, a gluttonous man, a friend of publicans and sinners, a Sabbath-breaker, a blasphemer, the vilest thing that calumny can say of him—that he is in league with Satan, and that it is to his connection with the devil, and that it alone, that he owes his wisdom and his power. How does Jesus meet this calumny? How does he speak of and to the men who were guilty of forging and circulating it? They were busy among the crowd secretly propagating the slander, but they must not think that he was unconscious or careless of what they were saying of him. He calls them unto him (Mark 3:23), and they come. His accusers and he stand forth before the assembled multitude, fairly confronted. First, in the simplest, plainest manner, obviously for the sake of convincing any of the simple-minded people who might be ready to adopt this new solution of the secret of his power, he exposes its foolishness and injustice. There was, he assumes, a prince of the devils, who had a kingdom of his own, opposed to the kingdom of God. That kingdom of darkness might admit of much internal discord, but in one thing it was and must ever be united—in its antagonism to the kingdom of light. No more than any other kingdom, or city, or house, could it stand, were it, in that respect, divided against itself. Yet it was such kind of division that these Pharisees were attributing to it. Their own sons undertook to cast out devils; was it by Beelzebub that they did it? If not, why cast the imputation of doing so upon him? None but a strong one could enter the house of the human spirit, as the devil was seen to enter it in these cases of possession. It must be stronger than he who binds him, and casts him forth, and strips him of all his spoils. This was what they had just seen Jesus do; and if he, by the mighty power of God, had done so, then no doubt the kingdom was come unto them—come in his person, his teaching, his work. He that was not with him was against him; he that gathered not with him, was scattering abroad. Much there was in the spirit and conduct of many then before him, whom the application of this test must bring in as guilty; but let them know that all manner of sin and blasphemy might be forgiven. In ignorance and unbelief they might speak against the Son of man, and yet not put themselves beyond the pale of mercy; but in presence of that divine Spirit and power which he spake and acted, not only to ignore it, but to misrepresent and malign it, as these Pharisees had done, was to enter upon a path of willful, perverse resistance to the Spirit of God, which, if pursued, would land the men who took and followed it in a guilt for which there would be no forgiveness, either here or hereafter; no forgiveness, not because any kind or degree of guilt could exhaust the divine mercy or exceed its power, but because the pursuers of such a path, sooner or later, would reach such a state of mind, and heart, and habit, that their ever being disposed to fulfill, or capable of fulfilling, those conditions upon which alone mercy is or can be dispensed, would vanish away. The blasphemy against the Holy Ghost, which never hath forgiveness, lies not in any single word or deed. Jesus, though not obscurely hinting that in the foul calumny that had been uttered, there lay the elements of the unpardonable offense, does not distinctly say that the men before him never would or could be forgiven for uttering it. His words are words of warning, rather than of judgment. A monstrous accusation had been made, one in which, if the men who had made it persevered, they would be displaying thereby the very temper and spirit of such blasphemy against the Holy Ghost as never could be forgiven. It was from an evil heart that the evil word had been spoken. It was by a corrupt tree that this corrupt fruit had been borne, and the heart would get worse, the tree more rotten, unless now made better. Such bitter words of ungodly malice and despite as the Pharisees had spoken, were but outward indices of the state of things within. Yet such good signs were words in general, that “Verily,” said Jesus, “I say unto you. . . . By thy words thou shalt be justified, and by thy words thou shalt be condemned.”—Hanna’s Life of Christ. DO YOU LOVE YOUR BIBLE?
By J. C. Ryle
Reader, love of the word of God is one great mark of a true Christian. Give me leave to ask whether you know anything of this love. Is the Bible sweet and refreshing to your soul? Do you love your Bible? There never was a man or woman converted, from one end of the world to the other, who did not love the revealed will of God. Just as a child born into the world desires naturally the milk provided for its nourishment, so does a soul born again desire the sincere milk of the word. This is a common mark of all the children of God—they “delight in the law of the Lord.” How is it with you? Show me a person who despises reading, or thinks little of Bible preaching, and I hold it to be a certain fact he is not born again. He may be zealous about forms and ceremonies. He may be diligent in attending daily services. But if these things are more precious to him than the Bible, I cannot think he is a converted man. Tell me what the Bible is to man, and I will generally tell you what he is. This is the pulse to try, this is the barometer to look at, if we would know the state of the heart. I have no notion of the Spirit dwelling in a man, and not giving clear evidence of his presence. And I believe it to be a signal evidence of the Spirit's presence when the word is really precious to a man's soul. When there is no appetite for the truths of Scripture, the soul cannot be in a state of health. There is some serious disease. Reader, what is the Bible to you? Is it your guide, your counselor, your friend? Is it your rule of faith and practice? Is it your measure of truth and error, of right and wrong? It ought to be so. It was given for this purpose. If it is not, do you really love your Bible?—J. C. Ryle. In their territory the Samaritans certainly possessed some of the richest legacies of Jewish history. When the Israelites entered into the promised land after their long wanderings, it was their first duty, according to Moses' command, to rear on Mount Ebal an altar of stones, and on this altar inscribe the law. Then with six tribes posted on the slope of Ebal, and six on that of Gerizim, the Levites pronounced the curses and blessings of the law—the curses from Ebal, the blessings from Gerizim. Ancient Shechem, regarded as the most beautifully situated city of Palestine, lay in the valley, directly between the two mountains, and was the frequent rallying-point of the nation. In that valley Joshua gathered the people in solemn assembly to renew their covenant with God; there the sanctuary was set up and revered even centuries later, when Jerusalem had become the sacred capital of the nation; there Rehoboam, son of Solomon, received his crown; there Jeroboam, first king of the ten tribes, set up his kingdom. And after two hundred and fifty years, and after the destruction of the northern kingdom, a new race and sect—the Samaritans—came to revive there a temple and altar dedicated to Jehovah, and to claim title to the name of Israel, that rival kingdom to Judah which became an idolatrous and apostate nation, and utterly perished at the hands of the Assyrian invaders who carried its people bodily out of the country.—Sel. The Greatness of Future Thoughts
How narrow our souls become when absorbed in any present good or ill! It is only the thought of the future that makes them great.—Richter. A TEACHER who habitually neglects to study his lesson, will soon degenerate. The cistern that is always letting out and taking little in, will very soon be dry. He is an ill mower who never whets his scythe; he spoils both his work and his weapon. The unstudious teacher making little progress himself, his scholars will make less. Ten years hence, you shall find him pursuing the same well-worn track of thought, quoting the same texts of Scripture, and telling the same stories. The habit of teaching remains, but he has lost interest in it. It now costs him nothing to teach, and we generally value anything by what we pay for it. WILLINGLY IGNORANT.
By Editor
THE apostle Peter, speaking of those who, in the last days, will try to deny or to evade the truth in regard to the Lord’s coming, says they will be “willingly ignorant” of certain things. The revised version uses a singular expression—they will “willfully forget.” The idea is just. Willing ignorance is only willfulness. In this important matter, fortunately, ignorance is not necessary, for abundant evidence is given in the word of God to afford assurance to the humble seeker for truth. A lady in one of the Eastern States having advocated the doctrine of the Lord’s near coming, the editor of the village paper replied as follows:— “Since ‘the day of the Lord shall come as a thief in the night,’ and no man is to know ‘the day or the hour when the Son of man cometh;’ and since, as Jesus himself has said, ‘of that day and hour knoweth no man: no, not even the angels of Heaven, but my Father only,’ is it not sheer presumption in any person to talk of ‘signs’ indicating its approach? We are positively assured by Jesus himself that no man, not even the angels, can possibly know anything concerning his second coming, and yet here is an intelligent, estimable, and sincere lady raising a warning cry, and insisting that that end is just around the corner, as it were, all the astronomers to the contrary, notwithstanding. Indeed, she as good as intimates that the astronomers themselves are gradually coming round to her way of thinking.” Now we could readily excuse the ignorance betrayed in the above paragraph, were it not for the self-assurance manifested by the writer, which gives so strong a coloring of willfulness to his language. And yet we are not surprised at the position taken by this editor, for we have known the same ideas to be put forth from the pulpits of orthodox churches. We pity the secular editor where we would blame the minister. The former may not be expected to examine Biblical questions closely; but the latter has taken upon himself the most solemn obligation to do so,—to search the Scriptures and to give the mind of the Spirit of God to the people, as it is revealed in his word. Let us briefly examine these points put forth with so much confidence, and see to what they amount. 1. The day of the Lord will come as a thief in the night. True, but to whom? The Saviour says his coming will be as unexpected to the world as was the coming of the flood to that generation. But it did not come unexpectedly to those who were saved. And “so will it be when the Son of man is revealed.” Paul, speaking of that day, says, “But ye, brethren, are not in darkness that that should overtake you as a thief.” Did the opposers ever read and consider this text? It will come as a thief on the careless, the indifferent, the worldly, the faithless. 2. Of that day and hour knoweth no man. True again. All Adventists fully accept this statement, and he who quotes it against them does it to no purpose. While we accept this, why is it that the opposers will not accept the words of the Saviour in immediate connection with this? He says that when they see certain things come to pass, then they may know he is near even at the doors—“just around the corner,” if you like the expression better. More than this, it is in the imperative form in the original—it is a precept, “know ye that he is near.” It is both the privilege and the duty of Christians to know that it is near. And he who refuses to know it; who speaks against it, is, in the same chapter, called an evil servant. 3. “We are positively assured by Jesus himself that no man, not even the angels, can possibly know anything concerning his coming.” What a statement is this! We are astonished that any man has the presumption to pen it. When the Saviour himself gives the signs; commands us to know; gives an illustration from nature which is almost unequaled for certainty; and says so surely we must know when it is near; how is it that a man has the ability to read the texts, dares to say that we “cannot possibly know anything concerning it.” Jesus said nothing to that import, but decidedly to the contrary. The day and hour he did not reveal; the signs of its nearness he did not reveal. And he who denies or covers up this truth incurs the fearful penalty for taking from the words of Scripture. 4. “The astronomers to the contrary, notwithstanding.” This is enough to cause any one to smile, who has any just idea of the subject. The truths of astronomy have no bearing whatever on the doctrine of the second advent, more than they had on the first advent. He who intimates that astronomy knows anything of facts of this nature shows only his own folly. Inspiration points to this very kind of opposition to this truth. There shall come “in the last days scoffers, walking after their own lusts, saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” But we do not learn concerning “the power and coming of our Lord Jesus Christ” from the works of creation, or the changes in nature, but from the “sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.” When men shut their eyes against this light, when they would rather than not be ignorant of its teachings, because they do not co-incide with their feelings, we cannot wonder that they run to great lengths in error. We pity them; and much more we pity those who are blindly led by them to reject the truth of God in matters which pertain to our salvation. We have already said enough to prove that it is the Lord’s will and intention that we shall know when his coming is near. We will add but a little to this evidence. By the prophet Joel the Lord commands that an alarm shall be sounded when the day of the Lord is near. “The day of the Lord” is a period of time which is to immediately succeed “the day of salvation.” As to the nature of that day, see Isa. 13:6-13; Joel 2:1, 2; 1 Thess. 4:13-18; 5:1-4; 2 Peter 3:3-10. These texts not only show what is the nature of that day, but also connect its coming with the second advent of our Lord, who will then take “vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ.” But who shall sound the alarm, and warn the world of its near approaching, if we “cannot possibly know anything concerning it”? This prophecy of Joel can no more fail than any other word of the holy Scriptures. The alarm must and will be sounded, “whether they will hear, or whether they will forbear.” The world will be warned, notwithstanding evil servants may say, “My Lord delayeth his coming,” and scoffers may deridingly ask, “Where is the promise of his coming?” Paul to the Hebrews, says that to them that look for him shall he appear the second time without sin unto salvation. Following this he counsels them to faithfulness, “and so much the more as ye see the day approaching.” If they may heed the Saviour’s answer to the question, “what shall be the sign of thy coming, and the end of the world?” they cannot fail to see the day approaching; they will be able intelligently to sound an alarm. Instead of saying, “You cannot possibly know anything concerning it,” the Lord said that as surely as we know that summer is nigh when the trees put forth their leaves, so surely may we know, when we see these signs, when he is near, even at the doors. This is quite plain enough to satisfy faith. The evil servant, and to the scoffer, nothing would be satisfactory. Rejecting the words of prophecy, they would not believe though one rose from the dead. Why will people set themselves against the doctrine of the second advent! What is there in it to displease them? It is the time when the saints shall appear in glory, Col. 3:4; when they shall inherit the kingdom, Matt. 25:31-34; when they shall receive a crown of glory, 1 Peter 5:4; when they shall receive the reward of all their labors, Matt. 16:27; Rev. 22:12; when we shall be restored to the sweet companionship of our friends who sleep in Jesus, 1 Thess. 4:13; when the righteous shall triumph over death and the grave, 1 Cor. 15:51-55. It is the blessed hope. Titus 2:11-14. What more need we say to incite every lover of Jesus to love his appearing? Who can read these Scriptures and not heartily say, “Even so, come, Lord Jesus”? May the Lord by his Spirit and his truth prepare us for that day—day of joy and of glory to every faithful soul—day of terror and alarm only to the worldly, the unfaithful. Rev. 6:15-17; 2 Thess. 1:6-10.