Signs of the Times, Vol. 15, No. 40. (10/21/1889)

Signs of the Times

Oct 21, 1889

International Tract and Missionary Society · Oakland, California · Oct 21, 1889

The Curse of Religious Caste

THE curse of religious caste began early in the Christian dispensation. It was extended and established by Constantine, a heathen emperor, who professed Christianity only for policy’s sake. There were as many ranks of ecclesiastical officers during the Dark Ages, as there were civil, and many of them still exist in name. It is difficult for proud man to get back to the simplicity of the gospel of Christ. Jesus said: “Neither be ye called masters; for one is your Master, even Christ. But he that is greatest among you shall be your servant.” Matt. 23:10, 11. And that apostle claimed by the apostate church as its head, says to those upon whom God has placed responsibility: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:2, 3. That same church has “My lord bishop,” “The Lord our God the Pope,” and other extravagant and blasphemous titles. If Peter were their head they would obey his instruction. The exaltation of man and perversion of truth have ever followed the union of religion and the State.

THE SERVICE OF LOVE.

By Ellen G. White

BY MRS. E. G. WHITE.

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure.”

THOSE who are looking and waiting for the coming of Christ in the clouds of heaven, will purify their hearts. They will realize that they must make continual progress in the divine life, that they must have a daily increasing faith, so as to be able to overcome.

We have no right to study our own pleasure and convenience; for we have been bought with a price, even with the life of the Son of God, therefore we should glorify God in our bodies, and in our spirits, which are his. Our Saviour has given to every man his work, and it is for each one to do his work to the very best of his ability. It is not for us to overlook the duties that lie directly in our pathway; but in the fear and love of God we must take them up in order, and the blessing of God will abide upon us. You should let your light shine before those who are in darkness. How carefully you should walk before those who do not have a knowledge of the truth, that you may recommend it to them. Our work does not end in simply living an exemplary life in a passive way; we are to work aggressively, and follow up our work with prayer, that God may prosper our efforts. If we do this we shall be as lights in the world. We need living faith, that we may take God at his word; for there is a battle for

every soul to fight and it must be fought manfully, or we shall never see the city of God. Lack of faith has been manifested by the professed people of God in every age, and even at the present time the same want of faith is apparent.

When God sought to lead the children of Israel out of the land of Egypt, they manifested lack of faith by fearing the result of leaving the bondage of Pharaoh. When they came up to the Red Sea, with mountains on either side, and the armies of their enemies in their rear, they forgot how God had wrought for them with mighty signs and wonders, and they allowed unbelief to control their minds. They began to accuse the Lord, and to blame Moses for bringing them out of Egypt into the wilderness; but God commanded them to go forward, and when their feet touched the waters in obedience to his word, the sea opened before them, and they passed through it on dry land. Our greatest need to-day is an increase of faith. We may be bound about by circumstances that make it seem impossible to advance, but if we do the best we can, the Lord will open the way before us.

The Lord does not propose to do that which we can do ourselves. He will educate us to do his work, and as we go forth to his service, he will work mightily with our efforts. God claims our talents, he requires that they shall be employed in his service. A portion of our substance is the Lord's also, and if we render him his just dues, he will recognize the offering and commend our course. He does not estimate the value of our gifts to his cause by their amount in money, he looks upon our motives. It is the heart service that makes the gift valuable. When we fulfill our obligations in faith, we shall not rob God even in little things, but we shall bear every responsibility that he places upon us to his glory.

When the Majesty of Heaven became a babe, and was intrusted to Mary, she did not have much to offer for the precious gift; but when she brought her two doves to the altar, they were received as an acceptable offering to the Lord. She could not offer the rare treasure that the wise men came to Bethlehem to lay before the Son of God, and yet the mother of Jesus was not rejected because of the smallness of her gift. It was the willingness of her heart that the Lord looked upon, and her love made her offering sweet.

Everyone who will do his best, to the utmost of his ability, will find that God will open ways before him. Everyone who will put his talents out to the exchangers will find that they will increase. We should ever remember that Christ for our sake became poor, that we through his poverty might become rich, and in faith and love we should act well our part. Let us show by our actions that we believe that we are responsible to God for the best use of our talents. In return for his mercies and blessings, let us render to him all he claims, and his favor will rest upon us.

I love Jesus, and I must plead with him that I may have more of his Spirit. God is willing to bless us, and he wants us to have a part in his kingdom. As we go out to labor for souls, our hearts should go up to God in gratitude and love for his rich blessing which he has so bountifully bestowed upon us.

Let us all make it a principle that we will serve God through all time. Let us not neglect secret prayer. Let us meditate much on the goodness of our God, and on that love that has been manifested toward us in the gift of Christ. In our association with one another in public or in private life, may we ever seek to breathe an influence that will tell on the side of truth. We should grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.

Let us show by our works how much we value the truth and the souls of our fellow-men. Let us be diligent, sincere, and faithful. Let us trade with the talents that God has bestowed upon us, and intrusted to us as his stewards, and if we work with disinterested, self-sacrificing effort, the Lord will bless us, and by and by we shall have a glorious reward, even eternal life.

The Signs of the Times.

PUBLISHED WEEKLY, FOR THE

International Tract and Missionary Society.

(For terms, etc., see last page.)

Entered at the Post-Office in Oakland.

Protestant Children in Catholic Schools

The following from a recent number of the Churchman is worth noting:—

“The folly of sending Protestant children to Roman Catholic schools sometimes has a striking exemplification. The niece of a Presbyterian minister was sent to such a school, and the Roman Catholic University at Washington owes its existence to the fact.”

God’s Mercy and Justice

MEN talk glibly of the infinite mercy of God and ignore his infinite justice; for God is infinite in justice as well as in mercy. The stability and integrity of the divine government depend upon the maintenance and integrity of the moral law, upon the principles on which all true justice is founded. In fact, the greatest manifestation of God’s mercy—the gift of his only begotten Son—was founded on the integrity of his law and his justice; for if the law could have been broken with impunity, Christ need not have died. God’s mercy and justice are infinite, and they both unite in love. And while we have a holy fear of God’s justice, let his loving-kindness and mercy bind us to him with that strong, ardent affection which keeps all of God’s commandments. “This is the love of God that we keep his commandments.”

The Growth of Socialism in Europe

THE present indications are that Europe will soon be Republican or Socialistic. The strongest imperial power in Europe, Russia excepted, is Germany. The following from the St. Louis Christian Advocate shows something of the growth of Socialism in the capital of that empire:—

“Socialism is spreading in Germany. The Silesian Gazette publishes statistics showing an uninterrupted growth of Socialism. The city of Berlin in 1882 contained 24 Socialist societies; now it contains over 100. Bavaria in 1886 had 1,021 societies, with 58,000 members; she now has 2,200 societies, with 122,000 members.”

Such principles have grown no less rapidly in Russia, England, Austria, and other powers. Their progress in the future will be by geometrical progression, not arithmetical. The end may be the revolution of 1793 on a much larger scale.

Where Two or Three Are Gathered

WHAT a precious promise it is, and how often it is repeated by the faithful few who meet in various parts of this sin-darkened earth: “Where two or three are gathered together in My name, there am I in the midst of them.” Matt. 18:20. How often have the honest-hearted ones felt compelled to draw from the larger company of worshipers, contrary to natural inclination, for the truth’s sake, henceforth to associate with the few. But the promise of the Master is precious. He does not demand the great congregation in order to manifest his presence, but the “two or three” who meet in his name will receive his blessing.

Christ’s Companionship for the Lonely

BUT some have not so precious a privilege as the two-or-three meeting. They are alone. The cleaver of truth has separated them from very friends and dear associations. There is not one with whom they can unite in prayer. Is there no promise to such?—Yes; one still more precious than the promise to two or three: “If any man hear My voice, and open the door [of his heart], I will come into him, and will sup with him, and he with Me.” Rev. 3:20. They are the words of the same precious Saviour, Helper, Friend. Precious promises to the “little flock,” scattered among strangers! Precious promises to the earnest and persevering who are living in the midst of deadly Laodicean apathy and lukewarmness and blindness! All alone thou mayest be for the truth’s sake, Christian pilgrim, but the promise of Christ’s companionship is thine. If any man, if any one—it includes thee, youthful soldier in the battle of life; it includes thee, tired and care-worn mother; it includes all; it includes anyone who will open the heart’s door, cast from thence the rubbish of worldliness, sin, and unbelief, and invite his Redeemer in. The multitude may not partake with thee, but thy Guest is more than they all.

PERFECT PEACE.

By Edward Henry Bickersteth

PEACE, perfect peace, in this dark world of sin? The blood of Jesus whispers peace within. Peace, perfect peace, by thronging duties pressed? To do the will of Jesus, this is rest. Peace, perfect peace, with sorrows surging round? On Jesus' bosom nought but calm is found. Peace, perfect peace, with loved ones far away? In Jesus' keeping we are safe, and they. Peace, perfect peace, our future all unknown? Jesus we know, and he is on the throne. Peace, perfect peace, death shadowing us and ours? Jesus has vanquished death and all its powers. It is enough; earth's struggle soon shall cease, And Jesus call us to heaven's perfect peace. —Bishop Edward Henry Bickersteth.

THE LAST APOSTASY.

THE WEDDING OF CHURCH AND STATE.—AN ALLEGORY.

(Continued.)

"Tut! tut! such talk is sacrilege. Now to our wedding ring. The hall is lined with noble signatures of those petitioning this act. Through it will come a law forbidding desecration of the Sabbath-day, that the fair Church may hold her court, and bring her subjects to her feet to hear the law for their swift doing."

"But there are those who do not hold your day a day of rest or worship,—the Jew, the seventh-day people, and men who have no faith in any day of rest. One class there is who could not get consent of their own consciences to rest with you. It would strike against their best conviction of duty unto God and to all men. For would the Church, disloyal to her Lord, read his fair law, think you, or some false, man-made code?"

Then a great doctor spoke: "Let a man be what he may, Jew, seventh-day observer of some Christian denomination, or those who do not believe in the Christian Sabbath—let the law apply to everyone, that there shall be no public desecration of the first day of the week, the Christian Sabbath, the day of rest for the nation."

" 'Tis evident you do want Church and State as they were joined of old," said the dissenter. "The old Church historian says it was through Sunday laws that the Church procured control of civil power, by which she was enabled to compel those who did not believe, to act as though they did. This Sunday law is your great wedding ring, and now, as then, your law will fill the State with hypocrites and knaves, and martyrs' graves."

"Tut! tut! the man is wild," remarked another, who'd given more thought to raising hens than laws. " 'Twill never come to this, in this fair freedom's land."

"But look you, it must come if you take means like this. Does not cause bring effect? The same cause brought this effect in ages past, and will it now work out a different result with similar methods? Yes, it will come. I see the tide is setting toward the shore, and who shall stay it? God's providence may block it back awhile, but woe to him who'd push his barriers down. Does not the prophet speak of this strange scheme, portraying our land under a symbol true—a beast with lamb-like horns and dragon voice. How lamb-like in the past its principles! How like a dragon roars this Sunday law!

"No doubt, some day you'll carry out your schemes, and crush the man who stands against your train, but God will deliver his people in that day. All through the ages they have been dissenters against the popular thought. Christ was not popular, neither are his children. And when this confusion, worse confounded, is brought about through your illegal wedding, there'll come a call from God to all his own, 'Come out of fallen Babylon, my saints; be separate from the world; touch not the unclean, and ye shall be my sons and daughters.' Then there will be confusion past our ken, for fiercest controversy will tear the State to fix the general creed to majority's liking, and pangs, unknown before, will fill the Church. There are coquettes all through the land who'll war with cruel jealousy for the State's favor; but there's one harlot, who has held all kings before, MYSTERY BABYLON, in scarlet and purple robe, holding her cup of wine for drunken nations, and by her arts, long practiced, she will not smile in vain."

"And we will let her woo us," said the clerks. "Yes, when Rome's ready, let her come," they said. "Nay, let her beckon, we will go to her."

"Was there some dread significance I wonder in that strange fact, that on his jubilee from this fair land, our Constitution was given to the pope? It only needs the wedding ceremony to ratify the act, and it is in his hands to change."

A hush fell on the assembly, and through the silence, men heard the State snore loudly, and the Church yawned as she woke. The dark prince touched the State and roused him. "Come," he said, " 'tis time you were awake. The wedding ring is welded, and what forbids your marriage here and now? The clergy wait, the people are assembled. Your bride is fair, and you are robed and ready. Come, I've arranged the detail. Rise, and march down to the stand where priests wait for your coming."

Then down the hall the Church and State marched slowly, in sight of the assembly that admired. The wedding march was played, but the dissenter heard the dead march wailing through it, and it seemed fitting. The prayer was made, the words of ceremony read, and slowly—"If any man knows aught just cause why these two should not be united, let him now speak, or hereafter forever hold his peace."

Then rose a company with pallid brows, and one spoke for them: "We forbid the marriage."

"Upon what grounds?"

Then the dissenter turned and read: " 'If while her husband liveth, she be married to another man, she shall be called an adulteress.' This woman hath another husband who yet liveth."

The Church grew pale, and then turned scarlet red. Her eyes flashed, and she said decisively: "I here renounce relationship to my betrothed. I take the State to be my lawful husband."

The marriage rite went on, and the pale company sat down to weep. Just then there passed a Prince of royal grace within the hall.

Few saw him, but his face was full of light, and with him passed a pure and lowly maiden, whose eyes looked love.

The Church and State went arm and arm along, and saw the Prince just vanishing with his beloved.

"Who is that with the Prince?" the lady asked.

"That is his worthy betrothed, who will take your crown, your place, and power. She comes to do the work that earth must do for heaven. Farewell."

It was an angel who had spoken these words, and vanished from her side forevermore.

"I hate the Prince's maiden," said the Church. "She shall not be his bride. I'll prove her false."

But all her arts were vain upon the maid, and day by day the lovely virgin passed, bearing a sick one some rare flower of love, taking a bunch of fruit to some poor soul, a draught of water to some fainting heart. She wept with those that wept, rejoiced, too, with those who did rejoice. And in the street, sometimes, she stood and spoke to weary ones of her fair Prince, whose subjects they must prove, e'en in an enemy's land of strife and shame.

(To be continued.)

ROMANS 9:21.

"HATH not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?"

This verse, with its connected verses, has been by many greatly misunderstood, and so perverted, as though it taught that God arbitrarily, and without known reason, created some for perdition, and was fully justified in so doing, and that it was but irreverence and presumptuous rebellion to object to his doing it.

But if we turn to the passage in the eighteenth chapter of Jeremiah, which Paul evidently alludes to, and almost quotes, we find the thought is clearly this: "Has not the potter a perfect right to take the broken and cracked and marred vessel, and make it into a perfect one? And can anyone reasonably object to his doing so?" And it is an utter perversion of the expression, "fitted for destruction" (in verse 22), to suppose it means they were so fitted by him. On the contrary, the very idea is, "Who can object, if God, after long endurance of the vessels of wrath, fitted, not by him but their own sinfulness, for destruction—who can object, if God makes known the riches of his glory in making such vessels vessels of mercy, and fitting them for honor and glory and eternal life? Who can object if he makes those his people who were not his people, and those beloved who were not beloved, and those who were his enemies or rejecters to become the children of the living God."

The whole passage has reference to the calling of the Gentiles, and extending to them the same mercy and blessings that were freely offered to the Jews through the gospel, and there is not an intimation that God ever made anyone for destruction, but on the other hand, that he is freely offering salvation to everyone of mankind—to Gentile as well as to Jew—and doing all in his power to lead everyone to accept it.

The potter may make one vessel to honor, and another to dishonor, i. e., to less honor, but all are made for use.—Rev. Tryon Edwards, D. D., in New York Observer.

DR. HERRICK JOHNSON'S STATEMENT OF THE DIVINE ORIGIN OF THE SUNDAY-SABBATH.

By G. H. Derrick

ON Thursday, December 13, 1888, the United States Senate Committee on Education and Labor gave a hearing on the bill introduced by Senator Blair "to secure to the people the enjoyment of the first day of the week, commonly known as the Lord's day, as a day of rest, and to promote its observance as a day of religious worship." Among those who appeared as advocates of the bill was Herrick Johnson, D.D., of Chicago.

After a few preliminary remarks, Dr. Johnson said: "This appointment of one day in seven is arbitrary. There is nothing in nature to indicate that division of time. There is the day of twenty-four hours, there is the month, there is the year, all these are natural divisions; but there is nothing in nature to indicate the weekly division—the observance of one day in seven. It is arbitrary, and we regard that as an evidence of the divine origin."

Senator Blair, chairman of the committee, then asked several questions, in answering which Dr. Johnson stated the authority for Sunday observance.

The Chairman—How do you base the Sabbath itself upon a divine ordinance when there is no natural law to indicate which day is to be observed?

Mr. Johnson—It is in revelation, and it is found to be exactly in accord with the laws of nature.

The Chairman—You base the law of one day's rest in seven upon revelation; that is to say, upon the Bible?

Mr. J.—Yes, sir.

The Chairman—There are many who doubt that it is established by revelation, are there not?

Mr. J.—I think no one who accepts the Bible doubts that there is one day in seven to be observed as a day of rest.

The Chairman—Will you just state the authority?

Mr. J.—Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work.

The Chairman—Is there any other?

Mr. J.—There are references to this law all through the Bible.

The Chairman—Now you come and change that Sabbath-day to which the Lord there refers?

Mr. J.—That we hold was changed by the Lord himself.

The Chairman—When did he do that, and by what language?

Mr. J.—There was a meeting for worship on the first day in the week, the day the Lord arose, and seven days after there was another meeting for the same purpose, and there it is referred to as the Lord's day.

The Chairman—After the change?

Mr. J.—Yes, sir; after the change.

The Chairman—It is based, then, upon two or three days being observed as days of religious worship after the resurrection?

Mr. J.—Yes, sir.

Such is the ground upon which a minister of the gospel will ask for a law to compel sixty millions of his fellow-men to cease work one day in every seven. Upon such authority,

he will ask that a law be enacted to fine or imprison all who do not agree with his whim.

When asked for the divine commandment for Sabbath observance he quotes the fourth commandment of the decalogue (Ex. 20: 8–11), "Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work." When asked if there was any other authority, he replies, "There are references to this law all through the Bible."

This is all true. The fourth commandment is the law of the Bible Sabbath, and the law of which it is a part is referred to in the highest terms. The psalmist speaks of the law as being "perfect" (Ps. 19: 7), and when considering its perpetuity, he says, "All His commandments are sure. They stand fast forever and ever." Ps. 111: 7, 8. In giving a summary of the book of Ecclesiastes, Solomon said, "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man." Eccl. 12: 13. In the New Testament this law is referred to as being "holy," "just," "good," "spiritual;" and the Saviour said, "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled." Matt. 5: 17, 18.

To this law Dr. Johnson refers as the authority for Sabbath observance, and to it he appeals in support of a Sunday law; but the words immediately following those quoted by him in favor of the first day of the week, tell us, "The SEVENTH day is the Sabbath of the Lord thy God; in it thou shalt not do any work." This, however, would not do, for he is before the committee to ask for a law to stop men from keeping the seventh day, and to compel them to keep one of the six working days on which the Lord says, "Thou shalt labor, and do all thy work." He holds that the day "was changed by the Lord himself."

"When did he do that, and by what language?" Now is the Doctor’s grand opportunity to forever settle the question. Surely such an important change in the law of God will be stated so clearly and explicitly that there can be no doubt in regard to the matter. One text of Scripture is all that is required. But the long-sought commandment for the Sunday-sabbath is not in the Bible, and hence the answer is, "There was a meeting for worship on the first day in the week, the day the Lord arose." The record of this meeting, however, omits the essential point of its being for worship. "Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them, Peace be unto you." John 20: 19. Yet even though the text does say "for fear of the Jews" instead of "for worship," it must be used, because texts for Sunday-keeping are very scarce, and this is undoubtedly the best one in the Bible.

Such an important question, however, must have more support than this, and so Dr. J. adds, "Seven days after, there was another meeting for the same purpose." Here the Doctor, quoting from memory, has made a very serious mistake, for the text (John 20: 26) says, "And after EIGHT days," which shows that if the mere fact of the Saviour’s appearing to his disciples on a particular day made that day sacred, Monday as well as Sunday should have a law to protect its hallowed hours from desecration.

In our humble opinion, Dr. Johnson should have considered this point very carefully before asking for a law which will inevitably injure thousands of his fellow-men who conscientiously observe the seventh day as God commanded. Such arguments and quotations may be accepted as good enough when presented from the popular pulpit, but it is dangerous to trust to a very inaccurate and treacherous memory to furnish the foundation for a law to affect the entire nation.

G. H. DERRICK.

MY HIDING-PLACE.

By Fannie Bolton

BY FANNIE BOLTON.

"Hide me under the shadow of thy wings." Ps. 17:8. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty." Ps. 91:1. "I will say of the Lord, He is my refuge." Ps. 91:2. "Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance." Ps. 32:7. "For in the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me; he shall set me upon a rock." Ps. 27:5. "Thou shalt hide them in the secret of thy presence. . . . Thou shalt keep them secretly in a pavilion." Ps. 31:20.

THE eagle has his nest upon the crag, The bird the tree; The foxes holes, the lambs their sheltered fold, The flowers the lea— For all Thou hast a refuge through, Thy grace; And thou, O Christ, thou art my Hiding-place.

The winds have mounting spaces to the stars, To wander free; The rivers have their courses through the lands, To reach the sea; The ships have harbors in some quiet space; But I, oh! I have thee, my Hiding-place.

The nestling has a downy wing above Its place of rest; The babe smiles to a mother's face of love Upon her breast; And not less confident, I seek thy face And trust thy love, O restful Hiding-place.

Storm-tossed, the vessel struggles to the land, The bird-wings beat; The vessel finds the port, the bird at last Gains its retreat. And all this sheltering, shielding love is thine. Blest be my refuge; thou thyself art mine.

Once came a bird, and beat its wings in fright Against the pane, And a sweet woman stepped into the night 'Neath hail and rain, Opened her arms, and there the bird found rest And refuge sure upon her pitying breast.

But thou, O Love untold! thou cam'st to earth, Thou lovedst so; Opened thy breast to lost humanity And all its woe; Let thy heart break upon Mount Calvary, To make a hiding-place for me, for me.

O Refuge! heart of Jesus! infinite love! I seek thy side. As wind-beat bird, as storm-tossed ship, I come, In thee to hide. Whate'er may meet me in life's rugged race, My shrinking soul in thee has hiding-place.

In joy keep calm; in sorrow, soothe and rest; In trial, pure. O Rock and Refuge let me know thy breast My place secure; Oh, let me find, albeit I weep or sing, That thou art sheltering me beneath thy wing.

Then shall my tears be sweet, my songs be praise, My triumph sure. My living refuge that no storm can reach Thou'lt still endure. And when earth's mist sweeps back before thy face, In heaven I'll praise my eternal Hiding-place.

The Habit of Retentive Reading

By Thomas Babington Macaulay

WHEN a boy I began to read very earnestly, but at the foot of every page I read, I stopped and obliged myself to give an account of what I had read on that page. At first I had to read it three or four times before I got my mind firmly fixed. But I compelled myself to comply with the plan, until now, after I have read a book through once, I can almost recite it from beginning to the end. It is a very simple habit to form early in life, and is valuable as a means of making our reading serve the best purpose.—Macaulay.

MATTHEW TWENTY-FOUR.

By J. H. Waggoner

BY THE LATE ELDER J. H. WAGGONER. (Continued.)

7. SIGNS OF THE LORD’S COMING.

WE now come to the more direct answer to the question, “What shall be the sign of thy coming?” This answer is given in verse 29. This contains the most specific answer, though another class of signs has already been noticed, which are fulfilled in modern Spiritualism. The close connection of the signs in the sun, moon, and stars, to the coming of Christ and events related to it, show that here we have the answer to the question of the disciples. As we hold the advent of Christ to be a literal coming, so we hold that these signs are literal, according to the first and obvious meaning of the terms used.

1. There is no consistency in the view that they are figures, or symbols. A teacher in a theological college in one of the Western States told us, when asked of what they were symbols, that the sun meant the civil power of the Jews; the moon, the ecclesiastical power; and the stars, the great men of that nation. This would make the Saviour say, in the year A. D. 29, under the reign of Tiberius and Pilate, that some time in the future, or when Jerusalem was destroyed in A. D. 70, the civil power of the Jews should be obscured or lost! The absurdity of this declaration it is difficult to equal, for everyone must know that they had not even a vestige of civil power at that time to lose. They had not power to punish one whom their highest tribunal had judged worthy of death, and they acknowledged Cæsar as their only king.

2. It has been urged by those holding the “Universalist view,” that great signs were shown just before the capture and destruction of Jerusalem, and that these fulfilled this prophecy. Dr. Clarke mentions some in his notes on verses 6, 7. But so far from these being signs of his coming, or of the end, the Saviour distinctly says of them—“the end is not yet”—“these are the beginning of sorrows.” The signs of verse 29 are closely related to his coming, and therefore here is found the answer to the question under consideration.

3. We are told by authors that certain signs and omens did take place before the destruction of Jerusalem. See Clarke’s Commentary. And then they also claim that “the tribulation” of this chapter was the siege and destruction of Jerusalem. But that cannot be true; for the text says, “Immediately after the tribulation” the signs shall appear. It is supposed that the signs denoted the coming destruction or tribulation. But that is not the case. The signs are after the tribulation, and denote the approach of another event. The theory which we are calling in question would make it appear that the signs of Christ’s coming are given after his coming! But neither his coming nor that tribulation relate to the destruction of Jerusalem. The Scriptures are not so inconsistent as that view would make it appear.

4. If it be indeed true that the signs of verse 29 are literal, that must decide the controversy; and that they are literal there is one point of proof which seems quite conclusive. In Luke 21: 25 the same things are spoken of in the following manner: “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity.” The signs in the sun, moon, and stars, are distinct from the things upon the earth,—they are not fulfilled among the nations of the earth. Here is a fact the conclusion of which is unavoidable. Compare Acts 2: 19, 20.

We will now notice the harmony of the literal view. 1. Paul said there should come a great apostasy before the coming of the Lord. Christ said the same in Matthew 24. 2. Paul said that at the coming of Christ the saints will be gathered together unto him. The Saviour said the same in Matthew 24. 3. Paul said that when the Lord comes, the holy angels will come with him. 2 Thessalonians 1. The Saviour said the same thing in Matthew 24, and in 16: 27, and in 25: 31.

Again in speaking of the apostasy and its fruits, Paul said that a great antichristian power should arise, which should continue till the time of the Lord’s coming. Daniel speaks of the same power, gives it the same characteristics of self-exaltation and blasphemy, says it shall wear out the saints of the Most High, and practice and prosper till the time comes that the saints possess the kingdom. The Saviour speaks of the same persecution,—the great tribulation upon “the elect,”—and says that the saints will possess the kingdom when he comes. Compare further Matt. 25: 31–34 and 1 Cor. 15: 49–53. The saints were not called to “inherit the kingdom” at the destruction of Jerusalem; “all nations” were not gathered at that time to have judgment passed upon them.

The signs in the heavens came after the tribulation. The greatest tribulation the saints of Christ ever suffered, was under the Roman power. It was severe under pagan Rome, but far more terrible and destructive, as it was of longer continuance, under papal Rome. Under the influence of the German Reformation in the sixteenth century, this tribulation began to wane. It ceased early in the eighteenth century. In the latter part of the eighteenth, and early part of the nineteenth century, the signs in the heavens were fulfilled. They are not signs of the tribulation, nor is the tribulation connected with the coming of Christ. They are signs of his coming, and they stand between the tribulation and his coming. His coming is now near, for these signs are fulfilled. (To be continued.)

THE WALDENSIAN BI-CENTENARY.

THE bi-centenary of the “Glorious Return” of the Waldenses was celebrated last month in Italy. This “Return” was one of the most tragic and affecting events in history. Their terrible persecution in 1655 aroused the sympathy of Milton, then secretary of state of the British commonwealth, and Cromwell, at his instance, sent word to the Roman Catholic powers to “let those people alone” or they would feel his heavy hand. He sent £30,000 for their relief, and offered them a refuge and home in Ireland. This checked their enemies until some time after Cromwell’s death. In 1686 the flames of persecution were kindled anew against this noble community of Christians. Men, women, and children were crowded into loathsome prisons of Piedmont simply because they refused to bow the knee to the pope at the command of their prince. “When they entered these dungeons,” says Henri Arnaud, “they counted fourteen thousand healthy mountaineers; but when, at the intercession of the Swiss deputies, their prisons were opened, only three thousand living skeletons crawled forth.” But the devouring appetite of Romish persecution was not satisfied with that. Upon their release this little remnant were given the alternative of abjuring their faith, or leaving their country forever, within fifteen days, upon pain of death. This was in December, 1686, and amid the snows they were driven across the Alps into Switzerland. Three and a half years they lived in exile, when, as by a common inspiration, they assembled on the shore of Lake Geneva, and determined to return to their native hills. Committing themselves to the protection of God, under their brave leader Henri Arnaud, who had served under the Prince of Orange, they began their perilous journey of twelve days. The eight hundred men were divided in nineteen companies under leaders who knew the least-frequented passes through the mountains. They were opposed at different places by Roman Catholic troops, whom they defeated after sanguinary battles. On August 22, amid extreme hardship, they descended into the valley of the Dora. Here they experienced terrific trials and opposition. A body of two thousand five hundred French troops opened fire on them at the bridge of Salabertrand. They hurled themselves against those disciplined troops like an avalanche, and crossed the bridge. The next day they fortified themselves on the Heights of Sci, from which they could discern the mountains of their own homes to the south. It was Sunday morning, and upon the mountain summit the whole congregation fell on their knees and offered up their thanks to the God of their little Israel for his deliverance, and committed themselves, their wives, and little ones to his protection. Two days afterwards they were at Balsille, at the northern extremity of the valley of San Martino. Here they began to feel themselves at home again. Descending into the valley they found their beloved country under the hand of their enemy and persecutors. They saw that their “Return” must be followed by a conquest or they would be exterminated. So, on the first Sunday after their return at Sibaud, they united in a solemn league which was called “the Oath of Sibaud,” pledging themselves before God to maintain in these valleys their ancient faith to all coming time, and to be true to each other, whatever might befall them. All efforts of the Papacy through the government to repel or exterminate them failed. The deliverances which God wrought for them are as remarkable as any that occurred in Hebrew history. He proved on all occasions to be their “Place of Defense” and their “Munition of Rocks.” Sometimes when there was no other escape, he would throw around them his “gray mantle of mist,” to hide them from their enemies and provide their rescue. They have proved faithful to the “Oath of Sibaud,” and their God has enlarged the place of their feet. The pope is powerless to prevent their worship or expel them from their homes. Their noble king has recognized their rights and religion, and testified his regard for them and interest in their celebration of the “Return” by sending a present of 5,000 lire to be divided between their church house and their college. When sending this contribution to the moderator of the Valdese Synod, the Italian Minister addressed a letter in the name of King Humbert expressive of his regard for the virtue, nobility, and devotion of his Waldensian subjects. God is thus avenging his slaughtered saints of the Alpine hills.—N. Y. Observer.

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