Chapter 25

Attendance at the services of the established church was required under a penalty of fine or imprisonment. “Williams reprobated the law; the worst statute in the English code was that which did but enforce attendance upon the parish church. To compel men to unite with those of a different creed, he regarded as an open violation of their natural rights; to drag to public worship the irreligious and the unwilling, seemed only like requiring hypocrisy.... ‘No one should be bound to worship, or,’ he added, ‘to maintain a worship, against his own consent.’ ‘What!’ exclaimed his antagonists, amazed at his tenets, ‘is not the laborer worthy of his hire?’ ‘Yes,’ replied he, ‘from them that hire him.’ ”(442)

Roger Williams was respected and beloved as a faithful minister, a man of rare gifts, of unbending integrity and true benevolence; yet his steadfast denial of the right of civil magistrates to authority over the church, and his demand for religious liberty, could not be tolerated. The application of this new doctrine, it was urged, would “subvert the fundamental state and government of the country.”(443) He was sentenced to banishment from the colonies, and finally, to avoid arrest, he was forced to flee, amid the cold and storms of winter, into the unbroken forest.

“For fourteen weeks,” he says, “I was sorely tossed in a bitter season, not knowing what bread or bed did mean.” But “the ravens fed me in the wilderness,” and a hollow tree often served him for a shelter.(444) Thus he continued his painful flight through the snow and the trackless forest, until he found refuge with an Indian tribe whose confidence and affection he had won while endeavoring to teach them the truths of the gospel.

Making his way at last, after months of change and wandering, to the shores of Narragansett Bay, he there laid the foundation of the first state of modern times that in the fullest sense recognized the right of religious freedom. The fundamental principle of Roger Williams’s colony, was “that every man should have liberty to worship God according to the light of his own conscience.”(445) His little State, Rhode Island, became the asylum of the oppressed, and it increased and prospered until its foundation principles—civil and religious liberty—became the corner-stones of the American Republic.

In that grand old document which our forefathers set forth as their bill of rights—the Declaration of Independence—they declared: “We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness.” And the Constitution guarantees, in the most explicit terms, the inviolability of conscience: “No religious test shall ever be required as a qualification to any office of public trust under the United States.” “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”

“The framers of the Constitution recognized the eternal principle that man’s relation with his God is above human legislation, and his rights of conscience inalienable. Reasoning was not necessary to establish this truth; we are conscious of it in our own bosoms. It is this consciousness which, in defiance of human laws, has sustained so many martyrs in tortures and flames. They felt that their duty to God was superior to human enactments, and that man could exercise no authority over their consciences. It is an inborn principle which nothing can eradicate.”(446)

As the tidings spread through the countries of Europe, of a land where every man might enjoy the fruit of his own labor and obey the convictions of his conscience, thousands flocked to the shores of the New World. Colonies rapidly multiplied. “Massachusetts, by special law, offered free welcome and aid, at the public cost, to Christians of any nationality who might fly beyond the Atlantic ‘to escape from wars or famine, or the oppression of their persecutors.’ Thus the fugitive and the downtrodden were, by statute, made the guests of the commonwealth.”(447) In twenty years from the first landing at Plymouth, as many thousand Pilgrims were settled in New England.

To secure the object which they sought, “they were content to earn a bare subsistence by a life of frugality and toil. They asked nothing from the soil but the reasonable returns of their own labor. No golden vision threw a deceitful halo around their path.... They were content with the slow but steady progress of their social polity. They patiently endured the privations of the wilderness, watering the tree of liberty with their tears, and with the sweat of their brow, till it took deep root in the land.”

The Bible was held as the foundation of faith, the source of wisdom, and the charter of liberty. Its principles were diligently taught in the home, in the school, and in the church, and its fruits were manifest in thrift, intelligence, purity, and temperance. One might be for years a dweller in the Puritan settlements, “and not see a drunkard, or hear an oath, or meet a beggar.”(448) It was demonstrated that the principles of the Bible are the surest safeguards of national greatness. The feeble and isolated colonies grew to a confederation of powerful States, and the world marked with wonder the peace and prosperity of “a church without a pope, and a state without a king.”

But continually increasing numbers were attracted to the shores of America, actuated by motives widely different from those of the first Pilgrims. Though the primitive faith and purity exerted a wide-spread and moulding power, yet its influence became less and less as the numbers increased of those who sought only worldly advantage.

The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and office-holding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared, “My kingdom is not of this world.”(449) The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.

The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America—and those of Europe as well—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed, and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.

The wide circulation of the Bible in the early part of the nineteenth century, and the great light thus shed upon the world, was not followed by a corresponding advance in knowledge of revealed truth, or in experimental religion. Satan could not, as in former ages, keep God’s word from the people; it had been placed within the reach of all; but in order still to accomplish his object, he led many to value it but lightly. Men neglected to search the Scriptures, and thus they continued to accept false interpretations, and to cherish doctrines which had no foundation in the Bible.

Seeing the failure of his efforts to crush out the truth by persecution, Satan had again resorted to the plan of compromise which led to the great apostasy and the formation of the Church of Rome. He had induced Christians to ally themselves, not now with pagans, but with those who, by their devotion to the things of this world, had proved themselves to be as truly idolaters as were the worshipers of graven images. And the results of this union were no less pernicious now than in former ages; pride and extravagance were fostered under the guise of religion, and the churches became corrupted. Satan continued to pervert the doctrines of the Bible, and traditions that were to ruin millions were taking deep root. The church was upholding and defending these traditions, instead of contending for “the faith which was once delivered to the saints.” Thus were degraded the principles for which the Reformers had done and suffered so much.

17. HERALDS OF THE MORNING.

One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ’s second coming, to complete the great work of redemption. To God’s pilgrim people, so long left to sojourn in “the region and shadow of death,” a precious, joy-inspiring hope is given in the promise of His appearing, who is “the resurrection and the life,” to “bring home again His banished.” The doctrine of the second advent is the very key-note of the Sacred Scriptures. From the day when the first pair turned their sorrowing steps from Eden, the children of faith have waited the coming of the Promised One to break the destroyer’s power and bring them again to the lost Paradise. Holy men of old looked forward to the advent of the Messiah in glory, as the consummation of their hope. Enoch, only the seventh in descent from them that dwelt in Eden, he who for three centuries on earth walked with his God, was permitted to behold from afar the coming of the Deliverer. “Behold,” he declared, “the Lord cometh with ten thousands of His saints, to execute judgment upon all.”(450) The patriarch Job in the night of his affliction exclaimed with unshaken trust: “I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: ... in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another.”(451)

The coming of Christ to usher in the reign of righteousness, has inspired the most sublime and impassioned utterances of the sacred writers. The poets and prophets of the Bible have dwelt upon it in words glowing with celestial fire. The psalmist sung of the power and majesty of Israel’s King: “Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence.... He shall call to the heavens from above, and to the earth, that He may judge His people.”(452) “Let the heavens rejoice, and let the earth be glad ... before the Lord: for He cometh, for He cometh to judge the earth: He shall judge the world with righteousness, and the people with His truth.”(453)

Said the prophet Isaiah: “Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” “Thy dead men shall live, together with my dead body shall they arise.” “He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of His people shall He take away from off all the earth: for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation.”(454)

And Habakkuk, rapt in holy vision, beheld His appearing. “God came from Teman, and the Holy One from Mount Paran. His glory covered the heavens, and the earth was full of His praise. And His brightness was as the light.” “He stood, and measured the earth: He beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: His ways are everlasting.” “Thou didst ride upon Thine horses and Thy chariots of salvation.” “The mountains saw Thee, and they trembled: ... the deep uttered his voice, and lifted up his hands on high. The sun and moon stood still in their habitation: at the light of Thine arrows they went, and at the shining of Thy glittering spear.” “Thou wentest forth for the salvation of Thy people, even for salvation with Thine anointed.”(455)

When the Saviour was about to be separated from His disciples, He comforted them in their sorrow with the assurance that He would come again: “Let not your heart be troubled.... In My Father’s house are many mansions.... I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself.”(456) “The Son of man shall come in His glory, and all the holy angels with Him. Then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.”(457)

The angels who lingered upon Olivet after Christ’s ascension, repeated to the disciples the promise of His return: “This _same_ Jesus, which is taken up from you into heaven, shall _so_ come in like manner as ye have seen Him go into heaven.”(458) And the apostle Paul, speaking by the Spirit of inspiration, testified: “The Lord _Himself_ shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God.”(459) Says the prophet of Patmos, “Behold, He cometh with clouds; and every eye shall see Him.”(460)

About His coming cluster the glories of that “restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.”(461) Then the long-continued rule of evil shall be broken; “the kingdoms of this world” will become “the kingdoms of our Lord, and of His Christ; and He shall reign forever and ever.”(462) “The glory of the Lord shall be revealed, and all flesh shall see it together.” “The Lord God will cause righteousness and praise to spring forth before all the nations.” He shall be “for a crown of glory, and for a diadem of beauty, unto the residue of His people.”(463)

It is then that the peaceful and long-desired kingdom of the Messiah shall be established under the whole heaven. “The Lord shall comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of the Lord.” “The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon.” “Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called My Delight, and thy land Beulah.” “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.”(464)

The coming of the Lord has been in all ages the hope of His true followers. The Saviour’s parting promise upon Olivet, that He would come again, lighted up the future for His disciples, filling their hearts with joy and hope that sorrow could not quench nor trials dim. Amid suffering and persecution, “the appearing of the great God and our Saviour Jesus Christ” was the “blessed hope.” When the Thessalonian Christians were filled with grief as they buried their loved ones, who had hoped to live to witness the coming of the Lord, Paul, their teacher, pointed them to the resurrection, to take place at the Saviour’s advent. Then the dead in Christ should rise, and together with the living be caught up to meet the Lord in the air. “And so,” he said, “shall we ever be with the Lord. Wherefore comfort one another with these words.”(465)

On rocky Patmos the beloved disciple hears the promise, “Surely I come quickly,” and his longing response voices the prayer of the church in all her pilgrimage, “Even so, come, Lord Jesus.”(466)

From the dungeon, the stake, the scaffold, where saints and martyrs witnessed for the truth, comes down the centuries the utterance of their faith and hope. Being “assured of His personal resurrection, and consequently of their own at His coming, for this cause,” says one of these Christians, “they despised death, and were found to be above it.”(467) They were willing to go down to the grave, that they might “rise free.”(468) They looked for the “Lord to come from heaven in the clouds with the glory of His Father,” “bringing to the just the times of the kingdom.” The Waldenses cherished the same faith.(469) Wycliffe looked forward to the Redeemer’s appearing as the hope of the church.(470)

Luther declared: “I persuade myself verily, that the day of judgment will not be absent full three hundred years. God will not, can not, suffer this wicked world much longer.” “The great day is drawing near in which the kingdom of abominations shall be overthrown.”(471)

“This aged world is not far from its end,” said Melanchthon. Calvin bids Christians “not to hesitate, ardently desiring the day of Christ’s coming as of all events most auspicious;” and declares that “the whole family of the faithful will keep in view that day.” “We must hunger after Christ, we must seek, contemplate,” he says, “till the dawning of that great day, when our Lord will fully manifest the glory of His kingdom.”(472)

“Has not our Lord Jesus carried up our flesh into heaven?” said Knox, the Scotch Reformer, “and shall He not return? We know that He shall return, and that with expedition.” Ridley and Latimer, who laid down their lives for the truth, looked in faith for the Lord’s coming. Ridley wrote: “The world without doubt—this I do believe, and therefore I say it—draws to an end. Let us with John, the servant of God, cry in our hearts unto our Saviour Christ, Come, Lord Jesus, come.”(473)

“The thoughts of the coming of the Lord,” said Baxter, “are most sweet and joyful to me.”(474) “It is the work of faith and the character of His saints to love His appearing and to look for that blessed hope.” “If death be the last enemy to be destroyed at the resurrection, we may learn how earnestly believers should long and pray for the second coming of Christ, when this full and final conquest shall be made.”(475) “This is the day that all believers should long, and hope, and wait for, as being the accomplishment of all the work of their redemption, and all the desires and endeavors of their souls.” “Hasten, O Lord, this blessed day!”(476) Such was the hope of the apostolic church, of the “church in the wilderness,” and of the Reformers.

Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: “There shall be signs in the sun, and in the moon, and in the stars.”(477) “The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.”(478) The revelator thus describes the first of the signs to precede the second advent: “There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.”(479)

These signs were witnessed before the opening of the nineteenth century. In fulfilment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. Though commonly known as the earthquake of Lisbon, it extended to the greater part of Europe, Africa, and America. It was felt in Greenland, in the West Indies, in the island of Madeira, in Norway and Sweden, Great Britain and Ireland. It pervaded an extent of not less than four million square miles. In Africa the shock was almost as severe as in Europe. A great part of Algiers was destroyed; and a short distance from Morocco, a village containing eight or ten thousand inhabitants was swallowed up. A vast wave swept over the coast of Spain and Africa, engulfing cities, and causing great destruction.

It was in Spain and Portugal that the shock manifested its extreme violence. At Cadiz the inflowing wave was said to be sixty feet high. Mountains, “some of the largest in Portugal, were impetuously shaken, as it were, from their very foundations; and some of them opened at their summits, which were split and rent in a wonderful manner, huge masses of them being thrown down into the adjacent valleys. Flames are related to have issued from these mountains.”(480)

At Lisbon “a sound of thunder was heard underground, and immediately afterward a violent shock threw down the greater part of that city. In the course of about six minutes, sixty thousand persons perished. The sea first retired, and laid the bar dry; it then rolled in, rising fifty feet or more above its ordinary level.” “Among other extraordinary events related to have occurred at Lisbon during the catastrophe, was the subsidence of a new quay, built entirely of marble, at an immense expense. A great concourse of people had collected there for safety, as a spot where they might be beyond the reach of falling ruins; but suddenly the quay sank down with all the people on it, and not one of the dead bodies ever floated to the surface.”(481)

“The shock” of the earthquake “was instantly followed by the fall of every church and convent, almost all the large public buildings, and more than one fourth of the houses. In about two hours after the shock, fires broke out in different quarters, and raged with such violence for the space of nearly three days, that the city was completely desolated. The earthquake happened on a holy-day, when the churches and convents were full of people, very few of whom escaped.”(482) “The terror of the people was beyond description. Nobody wept; it was beyond tears. They ran hither and thither, delirious with horror and astonishment, beating their faces and breasts, crying, ‘_Misericordia! the world’s at an end!_’ Mothers forgot their children, and ran about loaded with crucifixed images. Unfortunately, many ran to the churches for protection; but in vain was the sacrament exposed; in vain did the poor creatures embrace the altars; images, priests, and people were buried in one common ruin.” It has been estimated that ninety thousand persons lost their lives on that fatal day.

Twenty-five years later appeared the next sign mentioned in the prophecy,—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfilment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: “In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.”(483) The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled.