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Lorsque le document est trop grand pour 6tre reprodult en un seul clich6, il est film6 d partir de Tangle sup6rieur gauche, de gauche d droite, et de haut en bas. en prenant le nombre d'images nicessaire. Les diagrammes suivants illustrent la mdthode. ly errata ed to mt me pelure. apon d 1 2 3 32X 1 2 3 4 5 6 'J^ f. ./ ^H /cT 7^ t-; TH1| ^1f SeGSFid 9B BUR ll8R0. CANCELLED . ve r BKING PAPERS READ AT A CnnfErEncG hbiu at NiagarB, Dnt. i]uhY 14T1I TO rn'ir, IHSil. TORONTO, CANADA S. R. BRIGCJS, Toronto Willard Tract DEi'osnoRV. ^^. ^■tu^ ^,. 1 of great ability. He gave himself to the study of the Platonic Philosophy, and undoubtedly this had much to do with his fanciful interpretations of Scripture. I would remind those who use his opinion as an argu- ment against this doctrine, that he was declared a heretic by a General Council at Constantinople ; and that there were good grounds lor this decision appears from the fol- lowing doctrines which he is said to have taught : — (1) He believed in the eternity of matter. (2) He held the pre-existence of human souls in a higher and better state, and that tliey were confined in these present bodies because of sin committed in the pre-cxistent state. (3) He denied the assumption by Christ of a true human body as well as of a true human soul. (4) He denied the vicarious efficacy of the sufFcrings of Christ. (5) He held the principles of Pelagianism. (6) He expressed doubts respecting I he omnipotence and omniscience of God. To my mind a man who was in error on so many im- ' ^ )> " Eutory of the Doctrine of Pre-Millennialiam.^^ 13 portant and fundamental doctrines would, in all proba- bility, be astray in his eechatological views — at least much weight should not be attached to his opinions. His allegorical mode of interpreting Scripture opened a secure retreat for all kinds of error. Mosheim calls his system " wild, fanciful, chimerical, mystical, licentious." Dr. Adam Clark writes, "every tViend of rational piety and genuine Christianity, must lament that a man of so much learning and unafiected godliness should have been led to countenance, much less recommend such a plan of Scripture interpretation, in many respects the most futile, absurd and dangerous that could be con- ceived." This remained a great evil in the church, which was not remedied until the time of Luther and Melancthon. Now it was through the influence of such a man and such a mode of interpretation that the decline of the Pre-millennial faith began, and Post-millennialism had its origin. Before leaving the fathers and apologists, I cannot but call your attention to the opinion held on this sub- ject by TertuUiaiiy the first of the Latin fathers, whose writings are extant. Dr. Philip Schaft says, " He was the first great writer of Latin Christianity, and one of the grandest and most original characters of the ancient church ; that while he was thoroughly conversant with Greek theology, yet he was entirely independent of it. He was the head of the school of theology in the Western Church. Now, this great and good man was pre-eminently a Pre-millennial ist. He wrote a book in its defence. He says, " We confess that a kingdom is promised us on earth before that in heaven, but in an- other state — namely, after the resurrection j for it will 14 " nistory of the Doctrine of Prj-MUUnnialism.''^ be one thousand years in a city of divine workmanship, viz., Jerugalera brought down from heaven. This is the city provided of God to receive the saints in the resurrec- tion, wherein to refresh them with an abundance of all spiritual good things," Then he goes on to say that it is both right and worthy of God that His servants should triumph and rejoice in tlio place they have been afflicted for His name's sake. This, I am sure, will suffice to sliow that he was sound on this doctrine. Lactantius, the Cliristian Cicero, the most eloquent of the Latin fathers, and Cyprian, the disciple and admirer of Tertullian, held the same faith. In short, such is tlie testimony furnished by all the fathers and apologists, save Origen and his school, A host of learned men, such as Dorner, Elliott, Mede, Gibbon, Chillingwortli, declare this to be the voice of the early church. Giessler, a most accurate historian, says, '*In all the writings of tlicse centuries, Chiliasra is so distinctly and predominantly mentioned, that we cannot hesitate in regarding it as the general belief of that age." Alford, in his exegesis of vs. 1-6 of Rev. 20, says, "The whole church, for SOO years, understood these verses in a plain literal sense," and " that it is the most cogent instance of unanimity which primitive an- tiquity presents." Nathaniel West says, " The truth is, this precious hope was a gift to the martyrs from one who was their brother and companion in tribulation and in the kingdom and patience of Jesus Christ, the consolation of the martyr church, which held it fast in life and death." II. We now Pass to tue 4Tn and the 5tfi Centuries. In this century we have the first Council of Nice, " History oj the Doctrine of Pre- Millennialism.^^ 15 called by Constantine to deal especially with the Arian heresy. From two hundred and fifty to three hundred and twenty bishops were present. They framed what is called the Nicene Creed. There does not appear to me to be any thing very decided in this creed on the point under discussion, and yet there is enough to show that the Pre- millenarian taith, after filty years of strong opposition, still was the belief of a majority of this Counoii. But we cannot help admitting that this doctrine began to lose hold upon the mind of the Church. It was opposed by such men as Mcsebius, the first writer of ecclesiastical history, by Cyril bishop of Jerusalem, by Jerome the most scholarly and erudite among the Fathers of the Latin Church who was a most bitter, and shall I say, unscrupul- ous opponentof theMillennium, AllMillennial historians represent him as harsh and unfair. Luther says of this man, " I know of no teacher to whom I am so hostile as to Jerome for he writes only of fastings, meats, virginity," &c. If he only had insisted upon the works of faith and performed them. But he teaches nothing either about faith or love, or hope, or the works of faith." This doc- trine Was also opposed by the great and good Augustine^ Bishop of Hippo, and contemporary v/ith Jerome. He was born 358, A.D. died 434 A.D. He developed what is commonly known as the Augustiuian view of the Millen- nium. The seventh day to him was the eternal Sabbath of rest. 1 think there is every reason to believe that what led both Jerome and Augustine to contend so strongly against the doctrine of Chiliasm was the abuse of it by its advocates, such abuses as that made of it by the Montanists. It was in the 4th and beginning ot 5th centuries that certain anti-millennarian divines began to 16 " Bistort/ of the Doctrine of Pre-Millennialism.'*^ throw doubt on the inspiration of the Apocalypse and denied it a place in the Canon. Lot me give what Iloratius Bonar says on this point. In speaking on 20th chap, of Rev. he says, *' In the first centuries groat stress was laid upon this passage It was considered the stronghold ot Chiliasm, so strong and decided was its testimony deemed, that the Anti-Ohiliasts deemed their only esQipe was the total denial ot the Apocalypse. Chiliasm and the Apocalypse were deemed inseparable. They could only get rid of the former by rejecting the latter. They never thought it possible to deny that the Apocalypse taught Chiliasm. This was not disputed ; and hence those who disliked Chiliasm could not toler- ate the Apocalypse. It was not until the Church had taken lessons in the school of Origen that they could con- demn Chiliasm without disputing the inspiration of the Revelation." ' *' ^ - '^ This opposition to the Apocalypse did not coase until the question of Chiliasm had ceased to excite any special interest in the churches. Surely it is very significant and very pertinent to the question under discussion to know, that not a few learned and able divines found it necessary to reject a part of the Divino word in order to maintain with any degree of success their opposition to this doctrine. III. Wb will exa^mine the pla-oe given to this Doc- trine IN the Church from the end of the 5th. Century till the Reformation. Now we come to the age of error, darkness and corrup- tion in the Church, an age that lastti for about one thousand years. Learning in the 5th century began to decline, the i e and what " Itistory of the Doctrine of Pre-MUUnnidliim?^ 17 barbarians who overran the country at this time held letters in utter contempt and placed all glory in arms, and military courage. The study of the scriptures was almost completely neglected before the middle of the sixth century. Theology rapidly became mixed with mysticism, superstition and error. Religion now consists in ceremonies and rites. Conversion is little more than receiving the rite of baptism, assuming the name of Christian, and making some little change in the external form of their heathen worship in order to accommodate it to Christianity, Heathen temples were often changed into Christian Churches, and were purified and conse- crated with holy water. The people were only required to worship images of Christ and of holy men, instead of those of their idol gods, and for the most part, with the same ceremonies. The religion of the heart seems scarcely to have been thought of. The church now seeks a temporal instead of a spiritual Kingdom. Now it was in this period when "the church became a worldly power, the hope of the future glory was weakened by the joy over present success: now it was that the church looking at its existing temporal prosperity as fulfilling the prophecies, ceased to look for Christ's promised reign on the earth." In the words of Auberlin (Dan. p. 375.) "Chiliasm disappeared in proportion as Roman Papal Catholicism advanced. The Papacy took to itself, as a robber, that glory which is an object of hope, and can only be reached by the obedience and humility of the Cross. When the church became a harlot she ceased to be a bride who goes to meet her bridegroom, and thus Chiliasim disappeared," or as an- other has well said, "The great chasm in the history of ]8 " History of the Doctrine of Pre-Millcnnialisniy Chiliasm eeems to be those awful centuries of Rome's feupreraacj when almost ovpry truth was hidden." I would call your attention however to the fact that in this dark picture there i" one bright spot. It is to bo found in the history of the Waldensian Church, who while living at the very doors ot the Romish Church and under the thunders of the Vatican, retained purity of worship and purity of life. Now this same Church, this church of the Martyrs, not only condemned the mystical or allegorical interpretation of Scripture, but retained this doctrine of prc-millennarianism. They never dreamt of a Millennial age before the coming ot Christ, but they did believe that the second coming was imminent. They also used this doctrine as a reason why they should live consecrated lives. So we see that while tliia doc- trine was lost to the great body of the visible Church, it was only in that part of it where true Christianity had ceased to live ; while among the W aldensians, that part of the Church in which true godliness lived, we find that Chiliasm retained its hold on th * hearts and minds of the people. I would give extracts from their treatise en "Anti-Christ and Noble Lesson" did time permit but let it suffice to say that we are proud to be able to trace the genealogy of this doctrine through this noble array of Martyrs to the Church of the apostolic age. That in this living Church we find a bridge by which Pre- millennialism is able to cross over the awful chasm made in the life of the Church by Romish superstition and error. Before passing to the Reformation period I would refer almost in a single sentence, to the opinion of the "morn- ing star" of that day, that was bo goon to fiood the pil. ?> " Tlistory of the Doctrine of Pre-Millennialism.''^ 19 lomos that to be who |;h and |ity of this cliurch with light and life — I mean Wickliffe. What he may have held about the personal reign of Clirist on earth wo can not well say, but this is certain that he ex- expected no millennial glory, no one thousand years ol universal peace, and conversion before Christ came "He must therefore have been a Pre-millenniali8t,and thus we see that as soon as truth in its purity begins to revive in the Church this doctrine is revived with it." IV. From the Reformation to the Present Time. We have now come to the last great period of the Church's history, viz; from the Rotormation to the present time. 1. The lieformers — Daring the first years of the Re- formation, in the time of the great struggle between the Romish Church and the Reformers, little place was given to Eschatology ; but as early as the first century after tlie Reformation this doctrine was held by not a few learned and godly men; and in the 2nd century it rose into still greater prominence being held by representative men in all parts ot the Church. Dr. Brookes, says, '' whilst the single tenet of the thousand years was by the generality of the early Reformers avoided ; still they often avowed what in the present day would generally be considered decided Millennarian doctrine. They came back de- cidedly to that important point, looking tor the speedy re- velation in glory of the Lord Jesus Christ — a point of doctrine which we constantly find pressed upon the Church in the writings of the Apostles." There can bo no disputing this. The reformers did not expect a Millennium, a golden age, before the second coming of Christ. The great Luther^ the learned and gentle Melancthon^ Calvin^ Knox, and many others deny m 20 " Hiatory of the Doctrine of Pre-Millennialiam.^^ tho modern doctrine of the world's entire conversion before Christ comes. Many of them regarded the Pope as Anti-Christ and the end as near. TyndaUf the celebrated English reformer says " The Apostles taught us to look tor Christ's coming every hour." Jno, Piacator, Prof, of Theology in Strasburg, who died 1546, in his valuable commentary says, " Tho advent of the Lord to judgment is to be looked for with perpetual vigilance. Latimer expected it within 448 years, and Ridley who suffered at the stake with Latimer held that we should constantly be found looking lor Christ. The Augsburg Confession, which may well bo re- garded as the Creed of the German reformers, taught this. In the 17th Article we read " Our Churches con- demn those who circulate the Judaizing notion, that prior to the resurrection of the dead the pious will estab- lish a separate temporal government, and all the wicked be exterminated. The Catechism of Ed. Yl. 1560, said by some to have been drawn up by Cranmer, taught the same. I think that this is sufficient to show that the Keformers held firmly that there would be no Mil- lennium until Christ comes. 2. Pbe-Millennialism in 17th Century. Pre-Millennialism roFc to much prominence in this century. In a paper like this we can do little more than glance at the opinions advanced by a few of its advocates. Foremjst among these comes the iWvi^inom Joseph Mede, He was a Fellow of Christ College at Cam- " History of (he Doctrine of Pre-Millennialism?^ 21 bridge, and eminent for learning and piety. He is beet known by his "Clavis Apocalyptical," a work well-known to all prophetic students, and highly esteemed. lie was considered a man almost inspired for the solution of the Apocalyptic mysteries. He held that these prophecies were predictive of progressive history, partly fulfilled and partly unfulfilled. In explanation ot Rev. 20th he says, " The rising of the martyrs is that which is called the first resurrection." Then he goes on to say, " I ad- mit the first resurrection to be corporeal, as well as the second, though I confess I have much striven against it, and if the text would admit another sense less tree cf paradox, I had yet rather listen unto it, but I find it not." Again, after saying that he could not explain the manner of these things, he adds, " Yet thus much I conceive the text seems to imply, that these saints of the first resurrection should reign here on the earth in the new Jerusalem, in a state of beatitude and glory, par- taking of the Divine presence and vision of Christ their King, as it were in a heaven upon earth, a new para- dise, immutable, unchangeable. This surely proves he was a Pre-Millennialist. Passing over several names we next come to Thomas Goodwill. lie was educated at the University of Cam- bridge, and was successively fellow, preacher, and vicar of Christ Church. He was afterwards one of the most eminent independent ministers of London. He was one of the Westminster Assembly. His learning was very great, his spiritual experience profound, his theology rigidly Calvinistic, Hear what he says, *' Now it is said that the first resurrection is a spiritual resurrec. tion of men's souls from the death of sin j but consider r . 22 '* History of the Doctrine of Pre- M illennialiayriy with yourselves a little; first, it is the souls of men dead ; that is plain for ho saith they were slain with the Bword, they wore beheaded for the witness of Jesut ; and as their death is, so must their resurrection be : their death was certainly a bodily death for they were be- headed, therefore their resurrection must be answerable to it. And to mention no other arguments they reigned with Christ a thousand years. This is not the glory of heaven, for that is for ever, besides the rest of the dead live not again till the thousand years are expired." Again he says, " Now where do these reign. It should seem on earth by this argument, because why else is tjie devil bound up. He need not be bound up for their reigning in heaven." Such is the voice of the great and pious Goodwin. John Milton^ the author of "Paradise Lost," and Jeremy Taylor^ the learned Chaplain to King Charles I., both decidedly taught thit there would be no millennium until Christ comes. Baxter and Watson looked for the coming of the Lord, The sainted Rutherford, a dis- tinguished Scotch divine Covenanter, and one of the Commissioners to the Westminster Assembly, is believed to have held this doctrine, at least this much of it, that there would be no millennium until Christ comes. John Bunyan^ the " immortal dreamer ot Bedford Jail," lifted his voice against the error of Post-millen- nialism. On the millennium he writes as follows : — *' God's blessing the Sabbath day and resting on it from all His works, was a type of that glorious rest that saints shall have when the six days of this woi4d are fully ended. This the Apostle asserts in the fourth chapter to the Hebrews, ' There remaineth a rest (or the keep- 8m ?> " History of the Doctrine of PTc-M'dlennlalisiny '23 f men itli tho Jesut ; : tlieir ere be- i^erablo ei^ned ory of e dead iired." should else is up for of the Jeremy ., both nnluin for tho a dis- of tlie jlieved t, that edford ailleii- ws: — t from saints fully lapter keep- ing of a Sabbath) to the people of God,' which Sabbath, as I conceive, will be the ecvcnth thousand of years which are to follow immediately after the earth has stood six thousand first. For as God was six days in tho work of creation, and rested on the seventh day, so in six thousand years lie will perfect His work and provi- dences that concern this world. As also lie will finish the travail and toil of His saints, with the burden of the beasts, and tho curse of the ground, and bring all into rest for a thousand years." Peter Jurieu, a learned French Protestant Calvinist, who did great work for the Reformed Church, wos de- . cidedly a Pre -millennialist. He distinctly teaches that Christ shall come before the Millennium ; that the dead in Christ shall bo raised then, and that they shall reign with Christ on earth one thousand years. We cannot leave this century without calling atten- tion to tho Westminster Assembly^ which was in session 1C43-52, a synod of Calviuistic and Puritan divines, which produced the doctrinal and disciplinary standards of the British and American Presbyterian Churches. This synod, says Dr. Schaif, occupies the first place of all synods held in the reformed churches, not excepting that of Doet. Now, of this Assembly, Robert Bailie, Principal of the University of Glasgow, who was for three years a member of this Assembly, and to whom we are indebted for a graphic description of it, writes from the Assemblv to a friend in Scotland, bemoaninir the predominant Chiliasm of its greatest members. "Most of the chief divines here," he murmured, "not only inde- pendents, but others, as Twisse, Marshall. Palmer, and many others, are expressed Chiliasts." Masson, in his life 24 " History of the Doctrine of Pre-MiUennialism.^* of Milton, repeats the statement, and Principal Cun- ningham, of Scotland, has affirmedj " That thc}' who entertained it were among the soundest of the West- minster divines." The same might bo said of the Baptist Assembly of 1660. We pass now to 18th Century. ISrn Century. This century is distinguished for the rise of a New Millennial theory, viz., the Whitbyan. Whitby taught that the true millennium is not a reign of persons raised from the dead, but of the church flourishing gloriously for a thousand years, after the conversion of the Jews, and the flowing in of all nations to them thus converted to the Christian faith. At first this theory met with considerable acceptance. Learned and earnest men adopted it. However it was discovered to be no new "Hypothesis" but a theory exploded long before Whitby was born. In this Century, the doctrine ot the personal reign found advocates not only among the great lights in the church, but it also enlisted as- tronomers, philosophers, nobles and poets in its defence. We will briefly consider a few representative names. Sir Isaac Newton, the great Philosopher looked for a kingdom of millennial glory, JJr. John Oill^ an eminent theologian and orientalist, says, " that Christ will have a special, pe^.uliar, glorious, and visible kingdom in which He will reign personally on the earth. He says further, ''This kirigdom of Christ will be bounded by two resurrections, by the first resur- rection, or resurrection of the just at which it will begin and by the second resurrection or the resurrection of the wicked at which it will end." im. J) Cun- who ibly of New tauglit raised 'iously Jews, verted with men new before •ine of Eimonsr led as- ifenco. BS. i for a talist, rious, )nallj Christ resur- )egin m of *' History of the Doctrine of Pre-Millennialism.^^ 25 Jno. Albert Bengel, to whom Bible Students owe so much, who gave the starting point for the whole modern text criticism of the New Testament, and whose exe- getical work remains unto this day a treasure-house of exposition, taught this doctrine. He held that there would be a falling away in this age, i.e. before the mil- lennium, that Christ would come before the millen- nial glory. John Wesley, the founder of Methodism taught much the same as i3engel. Thomas Newton^ Bishop of Bristol, distinguished for his piety and learning, taught that there would be a first and literal resurrection — which would take place im- mediately before the Millennium. Robert Hall, the great Baptist preacher of his timq is said to have regretted on his death bed that he had not preached the Millennarian views he entertained. Augustub Toplady, a^ distinguished Calvinistic divine, was eminently a Pre-millennialist. Ho says, " I am one of those old fashioned people who believe the doctrine of the Millennium, and that there will bo two distinct resurrections of the dead, first of the just, and second of the unjust, which last resurrection of the reprobate will not commence till a thousand } ears after the resurrection of the elect. In this glorious interval of one thousand years, Christ I apprehend, will reign in person over the kingdom of the just, 19th Century. In the words cf another " It is simply impossible to catalogue all the names in the present century that cluster around the doctrine to give it support. Wo will mention but a few. Among English speaking Protestants we 26 '* History of the Doctrine of Pre-Millennialism?^ i% ! ; ! i have Chalmers, Irving, Candlish, Begg, Jamieson, Faussett, Yan Doren, Duffield, Home, Ryle, Elliott, Ellicott, Alford, Tregelles and a host of others. In the German Church we have such names as Stier, Delitzsch. Stockmeyer, Lange, Olshousen, Van Oosterzee, DeWitte, Christlieb and Meyer. I need not speak to you of the learning, piety, reputation of these men. We know them to be men who stand in the first ranks of the church in learning, in piety, in power. To be the best preachers, the most able writers the church has ever had, men whose works are found in every theological library and whose opinion is sought on every religious question. Surely such names as these should for ever rescue the doctrine from the charge that* is often made against it, viz., that it finds its supporters alone among the fanatical and merely emot- ional members of the Christian Church. It does seem to me that the history of the doctrine proves beyond controversy that the man who is guilty of making such a charge is either dishonest, or profoundly ignorant of the subject of which he is treating. The following are extracts from a few of the above mentioned: — In the Critical Commentary of Jamieson, Fausset and Brown we find such words as these. " Christ's second coming is not a mere point of time but a Period^ bo- ginning with the resurrection of the just and endin with the general judgment. Again the Millennial reign on the earth does not rest on an isolated passage, but all Old Testament prophecy goes upon the same view- The First Resurrection is the resurrection of the just." • Next, a few lines from the Christian Dogmatics of lieson, llliott, In the Stier, Van led not [ion of md in piety, St able ks are nion is names >m the nds its emot- 3 seem ►eyond ; such ant of above t and Bcond -l, be- idin reign lit all The C8 of '' History of the Docirifie of Pre-MUleiinialism.^^ 27 Van Ooaterzoe, the Dutch theologian, who died three years &^o this month. He was the recognized leader of the Evangelical School of Holland. In learning, elo- quence, and piety he ranked with the greatest divines of his day. His writings are now taking a prominent place in the Church.. Speaking ofthis doctrine he says, " For us also this hope is a real pearl of Christian truth." Then he goes on to say "The fulfilment of the pro- phetic word can not lead to its entire annulling, and when we enquire as to the indestructible reality which underlies alike the prospect of prophets and apostles we believe that this prospect authorizes us to hope for nothing less than a glorious manifestation of the triumph- ant Kingdom of God on earth, even before the entire running out of the course of the world's history. Such a manifestation we may not expect before the return of the Lord, but after this return we regard it — even apart from the letter ot Scripture — as on internal grounds, and, moreover, as in the highest degree worthy ot God." My last extract is from Dean Alford, to whom Bible students owe so much, and who requires no introduction to an audience like this. In his exposition of the 4th and 5th verses 20 th chap, of Rev. he says. "I cannot consent to distort these words from their plain sense and chronological place in the prophecy, on account ot any considerations of difficulty or any risk of abuses which the doctrines of the mil- lennum may bring with it Those who lived next to the Apostles and the whole clunch for 800 years under- stood them in the plain and literal sense ; and it is a strange sight in these days to see expositore who are among the first, in reverence of antiquity, complacently 28 " History of the Doctrine of Pre-Millennialism.^^ casting aside the most cogent instance of unap^i^iftv which primitive antiquity preserte. As regards the text itself no legitimate treatment of it will extort what is known as the spiritual interpretation now in fashion. If in a passage where two resurrections, are mentioned where certain souls lived at first and the rest ot the dead lived only at the end of a specified period after that first, if, in any such a passage, the first resurrection may be understood to mean spiritual rising with Christ, while the second means literal rising from the grave ; then there is an end of all significance in language, and Scripture is wiped 'out as a definite testimony to any- thing. If the first resurrection is spiritual then so is the second, which we suppose, none will he hardy enough to maintain. But if the second is literal, then so is the first, which in common with the whole primitive church, and many oi the best modern expositors, I do maintain and received as an article of faith and hope. In conclusion I would say we have learned two things, First. That the Church held this doctrine in the days of apostolic purity ; forgot it in the times of darkness and Koman supremacy, when she was seeking a tem- poral and not a spiritual kingdom ; only to have it re- vived as soon as the reformation dawned ; and that ever since that time she has grown stronger in her faith in this doctrine, as she has increased in the knowledge of the truth. Second. That this doctrine has been been supported by the best preacliera, the most learned professory, the most able writers of the Church, in all ages. Our con- clusion therefore is that the historical argument is most emphatically in favour of the truth of the doctrine. W^Q dsmim sf GhFisfe: PERSONAL AND PRE-MILLENNIAL BY REV. J. H. BROOKES, D.D ' THE COMING OF CHRIST: FEBSONAL AND FXtE-MZLLSNlTIAL BY REV. J. H. BROOKES, D.D. Tuesday afternoon, July lithy 1885, EVEN a careless reader of the New Testament can- not fail to notice how frequently our Lord Jesus Christ and the Apostles refer to His second coming". Nor can there be a doubt that the lirst impression pro- duced hy these references would lead to the belief that His coming is personal. That is to say, if the reader had never been told by a preacher or expositor that the language is figurative, it could never occur to him that the words mean more or less than our Lord's real return to earth. Fv.r example, he finds that in Matthew's gospel Jesus says, "The Son of man shall come in the glory of his Fath- er, witli his angels, and then shall he reward every man according to his works". Or he finds in Mark's gospel, "whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels"-. Or ho finds in Luke's gcsiX'l, "13c ye therefore ready also : for The Coming of Christ : the Son of man cometh at an hour when je think not". Or he finds in John's gospel " If I go and prepare a place for you, I will come again, and receive you unto myself ". It requires scholarship and eccleBiastical author- ity to explain away the natural and obvious import of these and kindred statements, and to put upon them a figurative and symbolical meaning. Through human teaching, as distinguished from Di- vine testimony, the last quoted text has been robbed of its power and sweetness in the minds of a vast majority of Christians, who imagine that it tells them of their death. But Dr. David Brown, whose post-millennial book on the Second Advent his admirers claimed to be unanswerable, after citing the words, " if I go away," adds " what then ? Ye shall soon follow me ? Death shall shortly bring us together ? Nay ; but ' If I go awa}', / will come again^ and receive you unto myself; that where I am, there ye may be also.' ' And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel ; which also said. Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, which is taken up from you into heaven, shall — what ? Take you home soon to him- self at death ? Nay, but shall ' so come in like manner as yc have seen him go into heaven.' (Acts i. 10, 11.) And how know we that, by jostling this event out ot its scrip- tural place in the expectations of the Church, we are not, in a great degree, destroying its cliaracter and power as a practical principle ? Can we not believe, though unable to trace it, that God's methods are ever best ; and that in nature, so perhaps in revelation, a modification by us of the divine arrangements, appar- Personal and Prc-JMiUennial. 83 k" 1, a ippar- ently slight, and attended even with somo seeming ad- vantage?, maybe followed by a total and unexpected change of resnlts, the opposite of what is anticipated and desired ? So we fear it to be here." " The coming of Christ to individuals at death," he proceeds to say, " however warrantably we may speak BO, and whatever profitable considerations it may sug- gest, is not fitted for taking that place in the view of the believer which Scripture assigns to the second ad- vent. Tliis is a proposition ot equal interest and im- portance. It would bear to be established and illustrated in detail. A hint or two, however, may sufiice. 1. The death of believers, however changed in its char- acter, in virtue of their union to Christ, is, intrinsi- cally considered, not joyous, but grievous— not attrac- tive, but repulsive. It is the disruption of a tie which the Creator formed for perpetuity — the unnatural and abhorrent divorce of parties made for sweet and unin- terrupted fellowship. . . .But the Eedeemer's second ap- pearing is, to the believer, an event of unmingled joy- ousness, whether as respects the honor of his Lord, which will be then majeetically vindicated before the world which had set it at nought, or as respects his own salva- tion, which will then have its glorious completion. How then, should the former event be fitted to awaken feel- ings, I say not equally intense, but even of the same order, as the latter? . ... 2. The bliss of the disembodied spirits of the just is not only incomplete^ but, in some ^Qw&Q^ private Skn(\ fraffmentary, if I may so express my- self. ...But at the Redeemer's a])pcaring, all his re- deemed will bo collected together and perfectlvj runTJCFiY, and simultaneously glorified. Is it neces- H The Coming of Christ. eary to point out the inferiority, in practical power, of the one prospect to the other, or to indicate the supe- rior class of ideas and feelings which the latter is fitted to generate ? 3. To put the expectation of one's own death in place ol the ])rospectof Christ's appearing, is to dislocate a heautiful jointing in divine truth — to destroy one of its finest collocations :" and he goes on to show that the two literal, personal comings of Christ " are tlio two pivots on which turns the Christian life, the two wings on which believers mount up as eagles. If either is clipped, the soul's flight heavenward is low, feeble, and fitful. This is no casual collocation of truths. It is a studied, and, with the apostle, a favorite juxtaposition of the two greatest events in the Christian redemption, the first and the last, bearing an intrinsic relation in their respective objects." It may be well in this connection to quote two or three other prominent post-millennial expositors concerning the personality of our Lord's second coming. Dr. Charles Hodge says on the words, "waiting tor the coming of our Lord Jesus Christ." 1 Cor. i. 7, *' The second advent of Christ, so clearly predicted by himself and by his apostles, connected as it is with the promise of the resurrection of his people and the consummation of his kingdom, was the object of longing expectation to all thi early Christians. So great is the glory connected with that event that Paul, in Rom. viii. 18-23, not only represents all present afflic- tions as trifling in comparison, but describes the whole creation as looking forward to it with earnest expectation. Comp. Phil, iii, 20; Tit. ii. 13. So general was tliis ex- pectation that Christians were charactciij'-ed as IhoRc Personal and Pre- Millennial. 35 *■ who love his appeal ini^. 2 Tin>. iv. 8, and as those who hjok for him, Ileb. ix. 28. ... If the second coniing of Christ is to Christians of the present day less an object of desire than it was to their brethren during the apostol- ic age, it must be beeanso they think the Lord is slack concerning his proniigo, and forget that with him a tliousand years is as one day." May tliere not be another reason for the difference l)etween the faith ef tlio early Christians and the unbelief of modern ChristenLJoni, and may not that reason ])e discovered in the false teaching, which has allegorized and spiritualized away the i»hiin meaning of the testimony given by our Lord and His apostles with regaid to His second advent, and thus turn- ed the tlionghts of believers from "that blessed hoi)e, the glorious appearing of our great God and Saviour, Jesus Christ", to the world's i)rogress, and to adulterous and fatal alliance with the world ? Albert Barnes says on 1 Thes. i. 10, ''wait for his Son from heaven," Christians "lived as if they were ^waitlhg' tor his return. They fully bolievea in it ; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstralo that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense reveided in the Scriptures, to exert a power- ful influence on tho souls of men. It is eminently adapt- ed to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life (John xiv. 1-3 ; Acts i. 11 ; 1 Thess. iv. 13-18 ; ii Pet. jii. 8, D); to lead us to watchfulness and to an earnest inquiry into the question IG Tlie Cot/liny of 0/irlist : whether wo are prepared to meet liiiu (Miitf, xxiv. 37 44 ; XXV. 13), to intike us dead to the world, and to lead us to act as beeoiues tlio chikh'eii ot'h*<^ht (1 TliesH. v. 5-9); to awaken and arouse impenitent and careless sinners (iThess. V. 2, 3 ; 2 Fet. iii. 3-7), and to excite Christians to solt-den.yin^ elforts to spread the j^o.^pel hi dibtant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practi- cal eftects on mankind, but thero are tew that are more full of elevated and holy inlluences than that which teach- es that the Lord Jesus will return to the earth, and which leads the soul to wait lor his appearing". Mr. Barnes might bo called the "As if" commentator,so frequently do those little words, italicised, appear in his writings ; but it is 8re8ence. Nor does it concern the purpose of this argu- ment to ask, what is meant by that wicked or lawless Whether it is a person cr a system, whether the one. antichrist or popery, it existed, in principle at least, in the a])oetle's day, and will be found fiourlshing in un. hindered strcns;th, when Jesus returns personally to our earth. Since, therefore, there was an evil working more than eighteen hundred years ago, under restraint it is true, but still working, and when the restraint is re- moved, bursting forth in all the energy of its malign in- fluence, to be consumed only by the personal coming ot our. Lord, it is as clear as sunshine that there can be no millennium till He come. Such a conclusion is also in precise accord with the 44 The Coming of Christ: I I Tiniform teachings of our Lord and of the Holy Ghost concerning the moral characteristics of the last days of the age in which we live. For example, we find the Savionr eaying, *' As it was in the days of Noe, so shall it 1)6 also in the days of the Son of man. They did eat, thoy drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came^ and destroyed them all. Likewise also as it was in the days ot Lot ; they did eat, they drank, they bought, they sold, they planted, they builded ; but the same day that Lot went out ol Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son ot man is revealed" (Luke xvii. 20-30}. Again, '' When the Son of man cometh, shall he find faith upon the earth '^" (Luke xviii. 8), Again, when there is "upon the earth distress ot rations, with perplexity; the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth; THEN shall they see the Son of man coming in a cloud with power and great glory" (Luke xxi. 2 ), 26). Again, "Heaven and earth shall pass away: but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be over charged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face oi the whole earth." (Luke xxi. 33-35). In like manner the Holy Ghost warns us, " This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, un- Personal and Pre- Millennial. 45 thankful, unholy, without n atural affection, trucebreak- ers, false accusers, incontinent, fierce, despisers ol those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God ; having a form ol godliness, but denying the power thereof." (2 Tim. iii. 1-5.) "Knowing tliis first, that there shall come in the last days scoffers, walking after their own lusts, and say- ing, Where is the promise of His coming? for since the latliers fell asleep, all things continue as they were from the beginning of the creation." (2 Peter iii. 3,4.) There is much more of the same sort, which there is not time to quote ; but it is needless to say that there is nothing in conflict with this testimony from the first of Matthew to the last of Hevelation. In the second place, our Lord and the Holy Ghost speak of the state of things during the present dispensa- tion in such way as to preclude the possibility of a spiritual Millennium, or the universal triumph of the Church, previous to His personal coming. In the seven parables of Matt. xiii. whicli confessedly furnish a pro- phetic picture in outline of this entire age, we are told of one part of the seed, the word of God, caught away by Satan from human hearts ; of another part having no enduring root ; of another part choked with cares of this world and the deceitfulness of riches; and only one- fourth part brought forth fruit, and this variously, some an hundred fold, some sixty, some thirty We are also told that the tares and wheat will grow together until the end ol the age, when they will be separated only by the personal interposition of the Son of man at His coming. His disciples He addresses as a " little flock ;" (Luke 46 The Coming of Christ ; I i w xii. 32) ; he says to them, " In the world ye shall have tribulation" (Jno. xvi. 33) ; tells them that " because in- iquity shall abound, the love of many shall wax faint" (Matt. xxiv. 12); and never once does He so much as hint at a time before His advent when they were to achieve universal success or lay down the cross. If it be said that such success is implied in the commission, "Go ye into all the world, and preach the gospel to every creature," the answer is that it is not implied, because the Saviour added, "He tliat believeth not shall be damned," If it be said that it is implied in the promise, " Ye shall receive power, after that the Holy Ghost is come upon you," the answer is that it is not implied, be- cause notwithstanding the presence of the Holy Ghost, Israel became almost wholly apostate and corrupt, only an Anna here and a Simeon there true to God amid abounding wickedness at our Lord's first coming; because the inspired apostles had the presence and power of the Holy Ghost as none have ever enjoyed them since, and yet of all the apostles in all of their preaching, it was true that " some believed the things which were spoken, an-^ some believed not,'' and because it is not a ques- tioii ol the power of the Holy Ghost, but of the puri)ose of God, as revealed in the divinely inspired Scriptures. Even on the day of Pentecost when 3000 were saved, there were many more thousands who refused to receive the powerful testimony of the Holy Ghost. Hence, in the third place, there is not a single inti- mation from the time the Holy Ghost descended on that great day to the close of the book of God, that the church is to win universal victory before the personal coming of the Lord If there is, let it be pointed out. Personal and Pre- Millennial. 4T On the other hand, " we must through mucli tribiihition enter into the kingdom of God" (Acts x!v. 22.) "" Even we ourselves groan within ourselves " (Rom. viii. 23.) " We that are in this tabernaele do groan, being burdened " (2 Cor. v. 4.) " Unto you it is given in the behalf of Christ, not only to believe on liim, but also to sufter for his sake " (Phil. i. 29.) " Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils " (1 Tim. iv. 1.) " But evil men and seducers shall wax worse and worse, de- ceiving, and being deceived" (2 Tim. iii. 13.) "Be- loved, think it not strange concerning the fiery trial which is to try some of you, as though some strange thing happened unto you " (1 Pet. iv. 12.) The whole of the New Testament is addressed to sufiering, cross- bearing, tolling Christians in an unfriendly world, sur- rounded by dangers and delusions at every step of their pilgrim way, and there is not a ray of hope that it will be otherwise till Jesus comes. Then, and only then, will there be a bodily resurrection the national resurrec- tion and restoration of the Jews, the renewal of creation, the removal of the curse from the lower animals, the chaining and casting of Satan into the bottomless abyss, which the Gospel, blessed as it is, has no mission nor power to accomplish. Our beloved brethren, who have the understanding darkened, jump herefrom the New to the Old Testament, and quote passages that plainly refer to Israel's future gathering and blessedness, heap- ing upon the poor Jews the literal curses, and quietly stealing all the promised blessings for themselvee, in order to make out their spiritual millennium. 4S The Coming if Christ: But, in the fourth placc,*all the facts iu the history of the Church and world, so far, are in precise accordance with these pessimistic views ot the teachings of the in- spired word.,Kot one country, nor city, nor town, nor vii- hige, nor neighbourhood has been wlioliy converted to Christ after more than 1800 years of labour. JSot one church or congregation is known, where you may count upon more than one-fourth of the members as really consecrated, separate from the world, upholding the prayer meeting, Sunday school instruction, and every good word and work. In the United States where the bright and cheery optimists boast of more than 10,000,000 members of Evangelical Churches, according to their own figures, there arc at least 35,000,000 more souls to be converted than there were in 1800, In the world at large, admitting that there are 400,000,000 Christians, including Bob IngeraoU, Bradlaugh of Eng- land,and all theNihilists, Socialists, Communi(;ts,members of the Greek and Roman Churches, and all, in short, who are not profesi^ed Pagans or Mohammedans, there are at least 200,000,000 more souls to be saved than there were eighty-live years ago. Last year according to trustworthy statistics, there were in the so-called Christian land of the United States live more murders for each day of the twelve months than tliere were the year before, and $900,000,000 were spent in strong drink, while only $5,500,000 were given to Home and Foreign Missions. All Christendom is bristling with bayonets, and never was the reign of peace more distant ; and never was vice in high places and in low more swiftly undermining tJie foundations of society. This does not look very much like the speedy conversion o the world by the agencies now employed. a, Personal and i're MilUnnlal. 4U In tho tilth place, our Lord never once points to iho concjuest of' the churcli as au argiunont, incentive, or motive ; but Ileconstantl/ points to Ills Second Coming as tlie appeal best suited to arouse His followeisto iidel- ity, and to guard theui against relapse. Tliisissignilicant- ly unlike tlie missionary addresses tluit are heard from pulpit and platform at present ; and this shows tluit lie dots not wish His people to have their eager and solemn outlook for Himself dimmed by the intervention of a thousand years, or any other number of years ot a spirit- ual millennium. In Matthew, for example. He says^ "watch therefore ; tor you know not what hour your Lord doth come"; and he pronounces a fearful doom upon the evil servant who says in his heart, " my Lord delaycth his coming" ; and hence begins to live like ttie world around him. In spite of His warnings He represents the ten virgins as asleep at the time of His coming, and again exclaims, "watch thereibre, for ye know neither the day nor the hour". In Mark's gospel He leaves as Hig last stirring message to His disciples, the words, "Take ye heed, watch, and pray ; for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded tho porter to watch. Watch ye therefore ; for ye know not when the master of the house cometh, at even or at midnight, or at the cock-crowmg, or iu the morning; lest coming suddenly, he tind you sleeping. And what I say unto you, I say untO all, watch." Of course it will be said that believers can heed this earnest injunction, and be constantly on the watch for our Lord's return, while at the same time they are con- m The Coming of Christ : viriccd that Ho will not return for at least a thousand years; but with the tenderest respect for the feelings of brethren who speak thus, it ia nonsense. They not only do not watch for Ilini, but they do not talk about His corning, except to ridicule those who watch as a lot of disagrooablo cranks. In Luke's gospel lie says, " Let your loins be girded about, and your lights burning ; and ye yourselves like unto men that wait for their Lord, when ho will return from the wedding ; that, when he cometh and knccketh, they may open unto him immediately. Blessed aro those servants, whom the Lord, when he cometh, shall tiud watching : verily I say unto you, that ho shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if ho shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.'* If a servant oan stand with his hand upon the hall-door, and with ear attont for the steps of his master, when ho is convinced that the master will not come during his life time, nor for a thousand years, ho is a remarkable servant, who ought to be slow to laugh at the absurdity of tho fow servants, that take the Master to mean what ho says. In John's gospel Ho said to the inquisitive Peter con- cerning tho disciple whom Jesus loved, " If I will that he tarry till I come, what is that to thee ? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die : yet Jesus said not unto him, Ho shall not die ; but. If I will that he tarry till I come, what is that to thee ?" It is evident that the early disciples did not understand the coming of the Lord and death to moan ono and the same thing ; they understood (( Iionsaiid jlings of lot only )out His a lot of girded VC8 liko return iccketh, ised are h, shall all gild nd will iome in md find ant can vitli ear nvinced ne, nor it, who he few lays, ter con- ill that w thou ethren, otunto y till I e early )rd and Bretood Personal and Pre- Millennial^ 61 them to moan the very opposite to eacli other, and that the coming of the Lord would prevent death. It is evi- dent, too, that lie would liave them fix their eyes, not upon death, but upon His second coming, as the hope set before them ; and therefore lie could not bid them separate that hope from them by the interval of a spirit- ual millennium, or any prolonged period of any kind. Precisely the same thought of the imminence of His personal icturn pervades the rest of the New lestament. Thus when He ascended from the Mount of Olives in the presence of His disciples, the two men in white said to them, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen liim go into heaven" (Acts i. 11). Not a word is said about the time of His return, but clearly this was the object of desire and expectation placetl be- fore them ; and henc3 the urgency of Peter soon after, when he called upon the Jews to repent, that " times of refreshing shall come from the presence of the Lord ; and he shall send Jesus Christ, which before was preach- ed unto you : whom the heaven must receive nntil the times of restitution of all things, which God has spoken by the mouth of all his holy prophets since the world began " (Acts iii. 19-21). From that time on, such stir- ring notes as these ring throughout the inspired epistles: " waiting for the adoption, the redemption of our body " (Rom. viii. 23); " waiting for the coming of our Lord Jesus Christ" (1 Cor. i. 7) ; "wo shall not all sleep, but we shall all bo changed, in a moment, in the twinkling of an eye " (1 Cor. xv. 51) ; " for our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ " (Phil. iii. 20) ; " when Christ who 52 The Coming oj Christ', then shall ye ah th is our lite shall appear, tlien sliall yo also appear him in glory" (Ool. iii. 4); "keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ" (i Tim. vi. 14) ; a crown of right- eousness will He give "unto all them also that love his appearing" (2 Tim. iv. 8); ''looking for that blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ" (Tit. ii, 13j ; "unto them that look for him shall he appear the second time, without sin, unto salvation" (Heb. ix. 2S); " the coming of the Lord draweth nigh" (Jas. v, 8); "when the chief shep- herd shall appear, ye shall receive a crown of glory that fadetli not away" (1 Pet. v. 4); "looking for and hastening [earnestly desiring R. V.] the coming of the day of God" (2 Pet. iii. 12); "we know that when ho shall appear, we shall be like him, for we shall see him as he is" (1 Jno. iii. 2); "surely I come quickly; Amen. "Even so, come. Lord Jesus'' (Rev. xxii. 20). No wonder Mr. Spurgeon in his last annual sermon to his students told them that they must not forget the glorious truth, ^^ Behold He comeih with clouds and every eye shall see Ilim Take your people to the bright future. Arouse their hopes and fire their spirits by the certainty that lie who .rent up from Mount Olivet shall BO come in like manner. This seems to me a part of tho Gospel, and the apostles never hesitated to preach it." " AVhon our beloved but misguided post-millennial brethren tell us that all this only means death, or the destruction ol Jerusalem, or the presence of the Spirit? or the visitation of the cholera, or the calamity of war, or, at any rate, that it can not mean the personal com- ing ot our Lord, because He has not come (quickly, they • Personal and Pre Millennial. 53 ar with ndment of our ri'-■/; '^-j'-j.'- THE EYERPRESEMT HOPE OF THE CHURCH, REV. H. M. PARSONS - THE Hope of the People of God iu every age has been based on His revealed promise of ultimate victory over this rebellious race and the Sovereign sway of all nations. It is prophetically declared in the 67tli Psalm vs. 1-7. God be merc'ful unto us, and bless us ; and cause his face to shine upon us ; Selah. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God ; let all the people praise thee. O let the nations be glad and sing for joy : for thou shalt judge the people righteously, and govern the nations npon earth. Selah. Let the people praise thee O God ; let all the paople praise thee. T/ien shall the earth yield her increase ; and God, even our own God, shall blcgs up. God shall bless us ; and all the ends of the earth shall fear him. 60 The ScGoiid Coming of Christy While ill this general form the details of the prophecy are not given, yet necessarily they are included. And as the first promise of victory t> the seed ot the woman over the serpent foe, is unfolded in the series ot progress- ive ^j7f faith. In a is approval of BDtial part of to the living Thessalonian idols, to serve His Son from 1, even Jesus le. (I Thess. low the chanic- believers. It a leading and it in His testi- uulating to in- nand to preach Th4 Bverpreseni Hope of the Church. 68 the Gospel to every creature. It was a cherished part of their gospel and they preached it with such success, that Paul could say to the Romans (x. 18,) " their sound went into all the earth, and their words unto the ends of the world," — and to the Colossians (i. 28,) "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 which is under heaven." It is very evident that when this hope, (of which Paul writes thus to the Hebrew Christ- ians, "let us hold fast the confession of our hope, with- out wavering") animated the Christian Church, the testimony of the Gospel was more generally spreid throughout tlie world, than in the centuries in which it was overcome bjf superstition or infidelity. From the college of Mr. Grattan Guinness more than a hundred laborers for Christ have gone into the regions of Central Africa, all of whom rejoice in this blessed hope — and are waiting for His Son from Heaven — while zealous in preaching the Gospel to every creature. Ia the China Inland Mission — Mr. Hudson Taylor at the Mild- may Conference last year, sought for seventy volunteer missionaries for that vast empire, at their own charge, and more than that number responded in a few days, every one of whom confessed this ever-present hope — while moved through His Spirit, to this self-denying work. And no less force is manifest in urging this as a motive in the ministry of the word. That sacred ordin- ance which expresses the union of the believer to Christ, and affords divine nourishment to the new-lite — while reminding us of finished work in our behalf of resurrection powers and life is yet to be duly observed 04 The Second Coming of Christ. I "till He come." The motive to loyalty and moBt faitlifiil observance, is found in the glory of God, -which shnll ho manifested in His appearing " imto them Ihat Icokfor Him," "the second time without sin unto salvation." (Heb. ix. 28.) III. The ever-present Hope of the Church, is adafUd to stimulate faith, hy holding it to the expected personal presence of the Lord. Faith is not the Bimple be- lief of an abstract proposition. It is, in its ele mental form, trusting a power outside of self, and apprehend- ed through the senses. For this reason, God gave His Son a body. For this reason, He has a literal body now. And lookint? unto Him in that Body — as revealed to us in the word, in the place where He now is, constitutes scriptural faith. Thu3 believing Him in the word, we have something before the mind as an object when we pray, and that ■oraething is declared to be the " image of the invisible God" (Col. i. 15;) and " the express image of His per- son." (Heb. i. 8.) Now as any believer abides in Christ, he must be looking upon Him by iaith and must see something of the " brightness of the glory of God. The more He sees, the more He must strive to be transformed into that same likeness. We do not know indeed what the glorious form for each one may be ; "but we know, that when He shall appear, we shall be like Him, for we shall see Him as He is." Nov/ the Holy Spirit adds — " Every man that hatl? this hope in Him, purifieth him- self, even as He is pure," (1 Jolm iii. 3.) The object hero is plain. By faith we see Him now, and we long to be like Him, and then we shall see with the eye of the spiritual body — and "see Him as He is." And why The Everpreaent Hope of the Church. 65 noBt faithful ich Bball 1)0 bat Icok for Bnlvation." , is adapUd 'd personal simple be- } elemental apprelicnd- r. For this )okin2: ^into vord, in the faith. Bomethinfij y^ and that lie invisible 3i His per- (8 in Christ, id must Bee God, The ransformed ideed what t we know, [im, for we >irit adds — 'ifieth liini- object hero long to bo eye of the And why this paritioation, unlesB the longing desire to be with Him, and to be as Ho is. " Looking nnto Jesus" — wo see Him, and draw the needed eupplies for the wilder- ness journey." " Looking Jor Jesus" — we long to see Him "face to face" and to be like Him, and with Him for ever. Thus a true faith in the living Christ, must increase under the power of this revealed and expected personal presence oi the Lord. IV. This Hope as pr esented to usy in the New Testa- 7nent, is independent of Chronology and Signs. That this Hope makes the resurrection and translation of believers fiom this earth, co-etaneous with the sum- mons of the returning Lord from the air — and thus intro- duces the believer to the fullness of salvation and glory — cannot be denied by any one who believes the Word of God. These things are expressly asserted in the words •f the Holy Ghost written in 1 Cor. xv. 23, and 1 Thesa. iv. 13 18. Neither is there a single event found pre- dicted in the New Testament which could have hindered the appearing of the Lord, because of its interposition. On this point a recent writer (Rev. A. W. Pitzer, D.D.) well remarks : "The time of His coming is so entirely unknown and uncertain, that for aught that any mortal knows to the contrary, it may occur at any moment. No where in the New Testament is any definite period of time interposed between the believers of any genera- tion and the visible bodily return in glory of their absent Lord, The entire teachings of Christ and the Apostles were intended and adapted to produce in the hearts of Christians the hope and the expectation of the return. They were exhorted to wait for the Son from Heaven • to watch for the Coming of the Son of Man, to be ready 66 The Second Coming of Christ, for Him at any moment. The time was so absolutely un- certain, that none but wicked and slothful servants would say, *My Lord delayeth His coming,' and this method of teaching did keep alive in the hearts of Apostolic Christians the eager expectation, and the longing desire and hope for their Lord's return." " Believers of this day are eighteen centuries nearer His coming than were the men of the first century. "What is the attitude of the Church toward His Second Advent ? Is there throughout the Church, the eager hope, the longing desire for the Lord's return, that charactei'ized the Church of the first three Christian centuries ? Do the ministers hold up, according to the proportion of faith the Blessed Hope, and the glorious appearing of the great God, and our Saviour Jesus Christ? Is there on the part of believers a waiting watchfulness for the coming of the Son of Man? If the time is so uncertain that no mortal knows, or can know the day or the hour of the coming, where shall we find the practical fruits of such uncertainty ? The unbeliev- ing would scornfully ask ' Where is the promise of His coming' ? And alas ! many professed servants say, * My Lord delayeth His Coming, He will not return till the close of the Millennium.' And thus this most gracious and glorious truth of the Word is emptied of its power, and the Church is defrauded of the comfort and strength in this Blessed Hope. Meanwhile the progress of human- ity — the development of the race— the dawn of the Millen- nuim — the future golden age — the triumph of the Gospel — the conquest ot the world for Christ — even Death the last enemy — are substituted for the Eeturn of the Bride- groom Himself, in bodily visible glory. No wonder The Ever present Hope of tlie Ch urch. 67 that having lost sight of her absent Lord, and the promise of His return, the Church is now saying I am rich and have need of nothing, knowing not, that she is wretched and miserable and poor, and blind and naked." "If all discussions of the times and seasons, all arbi- trary and unscriptural fixing of the exact order ol the ' last things' could cease, and the promise of the return of Jesus be exalted to its proper Scriptural place of the Blessed Hope, the gain both to the believer and to the church would be incalculable." "Surely the heart of every saint ought to thrill with unutterable joy at the thought of beholding the glorified form of the Son of Man. Surely, 1 come quick- ly, saith the Lord. Let our hearts and lips respond, even so Come, Lord Jesus." (The Pres. Review.) V. T/iis Jlope entered into the Personal jEkperienoe of primitive Christians for enoouragement and comfort in th^y present life and was intended for. all Christians until its realization. This gave it such signal power in their lives. And it had this effect because of the posi- tion actually occupied by believers of that day. They were risen with Christ, and this was not a mere senti- ment ur article of a creed. There was a reality in the words of the Holy Spirit to the Ephesians, —" hath raised lis up together, and made us sit together in heavenly places in Christ Jesus," which could only result from the constant hearing in the Spirit, " the preaching of Jesus and the Resurrection." This testimony concern- ing the riicn Christ so came from the view of Him by faith, and the abiding in His presence that the power of His resurrection was felt, and manifested in the unceas* 6d The. Second Coming of Christ : ing energies of the carlv Clmrcli. No one will be govern- ed by tlie ever present Hope of the coming Christ who does not enjoy the abiding presence of the Risen Christ. Thus when Paul was longing to know tlie power of His resurrection, and the fellowship ot His sufferings, being made conformable unto His death, He also said in the Holy Spirit "I press toward the mark, for the prize of the (up) calling of God in Christ Jesus" — referring lo resurrection — and then declares his citizenship to be in Heaven, whence he and all who believe with him look for the Saviour, the Lord Jesus Christ : " who shall change the body of our humilation, that it may be fash- ioned like unto His glorious body." This is the transla- tion of the living believer. Here from his risen state in the Lord he longs for Jesus, and is stimulated by the prize held out to the resurrected and translated saint. That this was a part of his habitual experience under this hope is seen in the grand pean of this heroic martyr, when awaiting his death sentence. " I am now ready to be offered.'' " 1 have fought a good fight." " I have finished my course." " I have kept the faith." " Henceforth there is laid up for me a crown of right- eousness, which the Lord, the righteous Judge shall give to me in that day: And not to mo only, but unto all them also that love His appearing." Tills expericncehad been the apostle's working capital. Thie, under the divine Spirit, had stimulated him in many fierce encounters with the foes of Christ. He had been girded many a time, when just ready to give up by this divine view of his crown, to be laid up on high as placed upon his brow TJie Everpreaent Hope of the Church. 69 for the glory of His Master. And what was strength for him, and help for him, and encouragement to him on the dusty and dangerous road of life, is the same, iie Holy Ghost declares, for all them that love His appear- ing. Let us ponder that word '•Love." It is not "accept" nor "believe" nor feebly "assent" to the divine truth of His appearing, but to them that " love" His appearing. The coveteous man, be he minister or lay- man, does not love his Lord's appearing, for it would hinder his growing greed of gain. The worldly man does not love His appearing, for it would interrupt some very important plans of his present life. Brethren, do we not need great grace to hold this hope of the immi- nent return of our Lord, in the love of it and not merely from an intellectual or logical conviction. The experi- ence of this Hope is also evident in the faithful ministry of Paul to the Colossians, when he says "to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which k Christ in you the hope of glory whom we preach, warning every man, and teaching every man in all wisdom, that we may^r^- sent every man perfect in Christ Jesus.^^ Here we see the results of service are to be presented to the Lord at His return in glory and if a believhig child of God. closes his eyes to this hope, declares it to be still a mystery, while God says (Col. i. 26) it " is now made manifest to His saints" how can his service receive the blessing of the Holy Spirit or bring a blessing to his own heart. But the experience of the hope of the Lord's coming is expressly given to comfort us under the shadows of the grave, and the ruthless assaults ot him, who has the TO The Second Coming of Christ. power of dsath. Of no other truths revealed in the whole Bible, has the Holy Spirit eaid to the mourn- ing disciples of Jesus, "Comfort one another with these words." In the tenderest sympathy, with all sorrowing believers, the Lord has written to us "We would not have you ignorant, brethren, concerning them that fall asleep : that ye sorrow not, even as the rest which have 110 Ao^e." Then many will die, who have no hope in their death. What this hope is — immediately follows. It is ou" express revelation in details : First — Those who have fallen asleep in Jesus will God bring with Him — that is as He raised Him from the grave. Second — We that are alive shall in no wise precede — or come before them. Third — The Lord Himself shall descend from Heaven with a shout, with the voice of the Archangel and with the trump of God. Fourth — The dead in Christ shall rise first. Fifth — We that are alive, that are lett, shall together with them be caught up in the clouds. Sixth — To meet the Lord in the air, Seventh — So shall we ever be with the Lord — no more parting— together with all in Him — recognition — re- union. These details fix the truth of resurrection unto life announced by our Lord in John v. 29; and declared in Rev. XX. 6; to be the first resurrection of those who " lived and reigned with Christ a thousand years." "The rest of the dead," who have no hope in the coming of the Lord a second time, "lived not until the thousand years should be finished." How can the children of The Everpresent Hope of the Church, 71 God, who live on this hope — ever looking to their risen Lord — ever looking for their coming Lord — mourn for their departed ones who are fallen on sleep in Jesus — as those do, who know Him not, and have J' no hope !" Is it not a denial before men of the most precious hope God has given ? Is it not dishonoring to the Spirit of God, who offers this precious consolation from the very presence of Christ? The Lord declares the blessed hope of His appearing, so that our eyes being lifted to Him and resting on this word of promise — may iBnd even now the dark chasm of the grave eternally bridged — and for the believer, death abolished forever ! VI. The return of Jesus for His people — as an ever- present hope — becomes the strongest incentive to diligence in evangelizing the world. To preach the Gospel of grace, to every creature, has been the standing order to the Church for nearly nineteen centuries. For three liundred years looking for the Lord, the Church obedient to the last command, went into all the then known world, and carried the message of salvation, stimulated by the ascension message — "This same Jesus — shall so come" — To preach this Gospel in this way, has been the Divine plan of bringing sinners to Christ, in every part of this Dispensation. God has made no mistakes. The Holy Spirit has fulfilled His office in each generation of the race since our Lord ascended. His work has been no failure. And yet the multitudes unsaved increase faster , every year, than those saved. In saying this we do not minify the number of the covenant seed given to Christ. We are as.«^ured that an innumerable host will surround the Tlirone of His glory in Heaven. This host will embrace that portion of our 79 The Second Coming of Chrint. II l'» raco, tlio largest part— who have not sinned after the likeness of Adaui'w tningrcssion. It will also incliulo all who have received the Lord Jesus by faith, and followed Uitri in their life. Yet when wo romoniber the answer of our Lord to the Jew who asked Uiin, "are there few that be saved?" "Strive to enter in at the strait fj^afo ; for many, I say unto you will seek to enter in and shall not bo able." We may well (joimider the present state of professed believers — for to none others eould the answer a])i)ly. And if our Lord thus spoke to a self-righteous — moral— j-ormal — deluded — conceited — and arrogant peo- ple — these words so contrary to the pride — and hope — and expectation of the children of Abraham — what would lie say were He now to speak to the Church, of which the Jewish body was the typo ? With all the lij^lit oftheKew Testament, poured out by the lloly Spirit on the darkness of the world— for nineteen centur- ies — we can have no uncertain answer to this question. It is written in bold letters by the pen of inepiration "Because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth " But the gospel of grace is one thing, and the gospel of the kingdom is quite another. The one is to the sinner for his salvation, and (jualiiication as ruler of the