 | |  | |  | |  | |  | |  | |  | |  | |  |
| The Imminency of the Second Advent pt. 2 |
Now, in self-defense, let us consider the reasons which impel us to adhere to, and to advocate, the imminency of the Second Advent, as an event
that may occur at any time or moment.
1. Jesus, whenever He refers to the future Advent by way of warning respecting its approach, speaks of it as something impending, which, owing
to our ignorance concerning the precise time, may occur at any day or hour, and for which we should daily and constantly watch. Observe these
distinctive features in His teaching:
a. He represents the Second Advent as an event whose time of occurrence is unknown, and hence, in view of this, insists upon a constant daily
attitude of watchfulness, lest it come in our day. So Matt. xxiv. 36-51; xxv. 13; Mark xiii. 32-37; Luke xxi. 34-36; xii. 35-39
b. He represents His return for future Coming indefinitely as to time, so as to influence us to regard it imminent, something impending. Thus Matt.
xvi. 27; xix. 28; xxiii. 39; xxiv. 30; xxv. 31; xxvi.64; Mark viii. 38; xiii. 26; xiv. 62; Luke ix. 26; xvii. 24, 39; xix. 12, 15; xxi. 27; John
xiv. 3; xviii. 28; xxi. 22.
c. In his last testimony, this warning to hold His advent imminent, is repeated and enforced. So Rev. i. 7; ii. 25; iii. 3, 10, 11; xvi. 15; xxii. 7,
12, 20.
d. Even where He gives signs, the same purposed indefiniteness as to the time of occurrence is observed: (1.) The signs are noticeable in every
generation; (2.) no definite chronological period is presented; and (3.) He, to influence to this, commanded posture of constant and daily
expectancy, insists that even when these signs “begin to come to pass” (Luke xxi. 28), we are to look for speedy deliverance through His coming.
e. Hence, we cannot possibly err, when we adopt His exact language, and press it upon ourselves and others as a warning.
2. The apostles, after the ascension of Jesus, continued to proclaim the Advent as a constant impending event, - something that was imminent and
might occur at any time.
a. The language used is decisive on this point. Thus compare Rom. xiii. 11, 12; xvi. 20; Phil. iv. 5; 1 Thess. v. 2-6; 2 Thess. i. 6, 7; 1 Tim.
vi. 14; 2 Tim. iv. 1; Titus ii. 13; Heb. ix. 28; x. 37; James v. 7, 8, 9; 1 Pet. iv. 5, 7; 2 Pet. iii. 10-14; etc.
b. A multitude of scholarly and able men could readily be quoted, who fully and freely admit, that the Divine Record impresses the belief, that the
apostles taught and looked for a speedy Advent, and urged their followers to be always ready to meet the Lord, whose Coming was impending.
One of these (Neander, Ad. to His. Planting of Ch. Church, vol. 2, p. 65, Bohn’s Ed.) remarks: “Every unprejudiced reader of the New
Testament cannot fail to perceive, that such an expectation filled the souls of the apostles.” Able men, both believers in, and rejectors of,
Chiliasm, lay stress on this particular feature, however they may explain it.
c. Now we prefer to receive, adopt, and employ the very phraseology of caution and warning which they used, however it may express – as the
plain meaning undoubtedly does, - the imminency of the Coming; for we see them assume the position commanded by the Master, and we desire
to imitate their example.
3. The apostolic and early church entertained an ardent belief in the imminency of the Advent, and were so impressed both by the Scriptures and
the traditional teaching of the apostles, that they proclaimed a speedy and impending Coming, and urged to a daily looking for it, as an event that
might occur at any time.
a. It would be an easy matter to present the testimony of a host of writers, including church historians and eminent scholars of all shades of
opinion, who frankly admit the existence and the general extent of such faith, and prove it by quoting the language employed during this period.
We are forced into such a line of defence, by the attack maintaining that our view of the imminency, that it may occur at any moment, is a modern
novelty, and directly traceable to Irving, Plymouth Brethrenism, and Darbyism. The reader will form his own judgment both respecting the charge
of novelty and the historical knowledge displayed for a purpose.
b. It is amply sufficient for our present design (to rebut the coolly assumed alleged late origin of the imminency view), to simply quote the precise
language used by the early fathers, indicative of their belief and of the manner in which they presented it. Let us ponder the words of the martyr
Clement of Rome (about A. D. 40-100). Referring to those who scoffed at the apparent delay of the Second Advent, he remarks: “Ye see how
in a little while the fruit of the trees come to maturity. Of a truth, yet a little while, and His will shall be accomplished suddenly, the Holy Scripture
itself bearing witness that He shall come quickly and not tarry; and the Lord shall suddenly come to His temple, even the Holy One whom ye look
for.” (So the First Epis.). Again (Sec. Epis.) he says: “If therefore we shall do what is just in the sight of God, we shall enter into His kingdom,
and shall receive the promises, which neither eye hath seen, nor ear heard, nor have entered into the heart of man. Wherefore, let us every hour
expect the kingdom of God in love and righteousness, because we know not the day of God’s appearing.” Observe: (1.) that he places no
intervening events between his time and the Advent; (2.) that the attitude of hourly expectancy is the one commanded by Jesus and urged by the
apostles; (3.) that he associates, as inseparable, the kingdom of God and the Advent, - the former resulting form the latter. Take Barnabas
(between A. D. 40-100), and he speaks like Peter: “The day of the Lord is at hand, in which all things shall be destroyed, together with the
wicked one. The Lord is near, and His reward is with Him,” and then urges to our “calling to our remembrance day and night, the future
judgment.” Take Ignatius (A. D. 100), and he says: “The last times are come upon us, let us therefore be very reverent, and fear the long-
suffering of God, that it be not to us condemnation.” “Consider the times and expect him, who is above all time, eternal, invisible, though for our
sakes made visible.” So general was this belief, that even Cyprian (A. D. 220) declares: “It were a self-contradictory and incompatible thing for
us, who pray that the Kingdom of God may quickly come, to be looking for long life here below, . . . Let us ever in anxiety and catiousness be
awaiting the sudden Advent of the Lord, for as those things which were foretold are come to pass, so those things will follow which are yet
promised; the Lord Himself giving assurance, and saying, ‘When you see all these things come to pass, know that the kingdom of God is nigh at
hand.’ Dearest-brethren, the kingdom of God has begun to be nigh at hand; reward of life, joy, eternal salvation, perpetual happiness, and
possession of Paradise, lately lost, are already coming nigh while the world passes away.” Here we have, (1.) a constant expectation of the
Advent; (2.) its occurrence at any time urged as a motive for caution; (3.) no need of looking for the intervening events, since the signs given are
fulfilled; (4.) the kingdom and the Advent are regarded as inseparable.
The fact is, that so wide-spread (for many more could be readily quoted,) and continuant was this belief in the imminency of the Advent,
unbelievers seize upon it, and adduce it (by overlooking its spiritual, doctrinal, and testing intent,) as an evidence of weakness, gross mistake, etc.
– just as we have them do today. Now, on the other hand, we have supposed, and self-constituted, defenders of the church, who, fully admitting
this “living in daily expectation of the immediate return of Christ,” tender apologetic reasons, on the ground of development, etc., which, to say the
very least, reflect upon the character, knowledge and ability of men who obeyed the command, and followed the caution, given by Jesus. They
require no defence at our hands, and the man who asserts that such a belief did not extensively prevail, and in the every line through which we
trace the Christian church, is strangely blind to widely acknowledged facts of history.
4. So decisive is the scriptural representation of its imminency, that men utterly opposed to chiliasm, and forgetting at the time how fatal their
concessions are to their own theory of the conversion of the world by the church, are forced to frankly admit the plain intent of the divine
injunctions. Thus out of many illustrations that could be given, one only is selected of the admissions made, to serve as a specimen of enforced
utterances. Thus Albert Barnes (Com. 1 Thess v. 5, 6) says: “But let us watch. That is, for the Coming of the Lord. Let us regard it as an event
which is certainly to occur, and which may occur at any moment.” “This event may at any moment occur.” So (Com. Matt. xxv. 13,) “the
Coming of the Saviour is certain. The precise time when He will come, is not certain. As the virgins should all have watched and been ready, so
should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready; for in such an hour as they
think not the Son of man shall come.” So (Com. Titus ii. 13,) “(1.) We are to believe that He will return; (2.) we are to be in the posture of
expectation, not knowing when He will come; (3.) we are to be ready for Him whenever He shall come.” Again (Com., Matt. 24:42): “Watch.
Be looking for His coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of His coming in an
unexpected manner. Watch the signs of His coming and be ready.” (So compare the admissions in his Notes on Phil. iii. 20; etc.) We cannot
forbear quoting from the last reference: “Looking for. not knowing when this may occur, the mind should be in that state which constitutes
expectation; that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise, should it happen at any
moment.” When reading such expressions relating to imminency, proceeding from one hostile to pre-millenarianism, the query arises: how can a
pre-millenarian deny that which an opponent readily concedes is plainly taught in the Scriptures?
5. As the attack upon belief of the imminency of the Second Advent, assumes that its advocates are poor scholars and weak exegetes in
comparison with the mighty men who deny it and teach that “my Lord delayeth his coming,” we are forced by the method of procedure against us,
to refer, a little in detail, to the men who proclaimed this near and imminent Advent, both to defend ourselves against an unjust and uncharitable
imputation uncalled for, and to show that such an appeal to prejudice is virtually to defame some of the best men who have lived, and are living
today. Besides this, it will serve to manifest, how great and good men did not allow themselves to be swerved from the Biblical posture
commanded, because able and learned men ridiculed or made light of the subject. So rich and abundant is the material afforded, and so
numerous are the direct testimonies, favoring the view of an impending and imminent Advent, that the writer finds it difficult to make a mere
selection, and leave, owing to the lack of space, hundreds of witnesses unreferred to and unquoted. The utterances following, could readily be
duplicated by hundreds of others, as even a tyro in the history of the doctrine knows.
a. We call attention to the Reformers, who, whatever views they held respecting the millennial period, taught the speedy Advent, and represented
it as so near and impending that it might occur at any time, urging others to be in constant and daily expectancy of its arrival. As we have only
room for a few specimens of their utterances, the reader is referred to the following works for extended quotations from them: Seiss’ Last times,
Elliott’s Horae Apoc., Barnes’ Rev., page 292, Brookes’ Maranatha, Taylor’s Reign of Christ, “The Time of the End,” by a Congregationalist,
Lord’s Apoc., Brooks’ El. Proph. Inter., Bickersteth’s Guide, etc.
Thus Luther says: “The Lord admonishes us Christians not to place the date of our lives here upon the earth, but to know that our Lord and
Redeemer shall come from heaven, and thus be prepared every hour to expect His coming; likewise, that we should be but half and with the left
hand, in this world, while with the right hand and with the whole heart, we are in waiting for that day when our Lord shall come in His glorious
majesty and power, which no man can describe,” etc. “Let us have respect to the words of Christ and expect His Coming,” etc. (See Walch’s
Luther, 13 Vols. Cols 34-43, on Luke xxi. 25-36.) Commenting on Dan. xii. 7, he says: “I ever keep it before me, and I am satisfied, that the
last day must be before the door; for the signs predicted by Christ and the apostles Peter and Paul have all now been fulfilled, the trees put forth,
the Scriptures are green and blooming. That we cannot know the day matters not; some one else may point it out; things are certainly near their
end,” Again: “Let us not think that the coming of Christ is far off. Let us look up with uplifted heads, and with a longing and cheerful mind expect
our Redeemer’s coming. Though the signs may seem uncertain, yet no man can despise them without danger,” Again: “We certainly have nothing
to wait for but the end of all things.” The co-laborers of Luther, also held to these views of the imminency of the Advent, Melanchthon laying
special stress on the shortening of the days, as a motive for constant expectancy. Zwingli (Lange, Com. Thess., p. 87), says: “The Lord hides
from us this day, that we may continually watch and never relax through ease and the immoderate desire of pleasure.” Calvin’s belief in the
imminency of the Advent and the duty of a constant expecting it, are to be found in his comments on Matt. xxiv. and xxv.; 1 Cor. xv. 51; 1 Thess.
iv. 15; 2 Thess ii. 2; etc. He declares (on 1 Pet. iv. 7), “Moreover it must be laid down as a first principle, that ever since the first appearing of
Christ, there is nothing left to the faithful, but with wakeful minds to be always intent on His Second Advent.” And in several places, he urges,
“that we may stand ever upon the watch.” Take Tyndale, for an illustration, and such was his belief in the nearness that (Answer to More, B. 4,
ch. 8,) he asserts: “Christ and His apostles taught no other, but warned to look for Christ’s coming again every hour.” Or take Bp. Hugh Latimer,
who gave repeated warnings respecting the imminency of the Advent, expressed his earnest desire that it might come in his day, and asserts in a
“Sermon on the Nearness of the Advent:” “So that peradventure, it may come in my days, old as I am, or in my children’s days.” So many others
presenting the same belief, and occupying the same posture of expectancy, might be quoted, but these may suffice, seeing that they most
effectually crush the unscholarly and defamatory impression that some try to make, viz., that it may occur at any moment, is a modern novelty,
concocted by weaklings and superficial students of the Scriptures.
that may occur at any time or moment.
1. Jesus, whenever He refers to the future Advent by way of warning respecting its approach, speaks of it as something impending, which, owing
to our ignorance concerning the precise time, may occur at any day or hour, and for which we should daily and constantly watch. Observe these
distinctive features in His teaching:
a. He represents the Second Advent as an event whose time of occurrence is unknown, and hence, in view of this, insists upon a constant daily
attitude of watchfulness, lest it come in our day. So Matt. xxiv. 36-51; xxv. 13; Mark xiii. 32-37; Luke xxi. 34-36; xii. 35-39
b. He represents His return for future Coming indefinitely as to time, so as to influence us to regard it imminent, something impending. Thus Matt.
xvi. 27; xix. 28; xxiii. 39; xxiv. 30; xxv. 31; xxvi.64; Mark viii. 38; xiii. 26; xiv. 62; Luke ix. 26; xvii. 24, 39; xix. 12, 15; xxi. 27; John
xiv. 3; xviii. 28; xxi. 22.
c. In his last testimony, this warning to hold His advent imminent, is repeated and enforced. So Rev. i. 7; ii. 25; iii. 3, 10, 11; xvi. 15; xxii. 7,
12, 20.
d. Even where He gives signs, the same purposed indefiniteness as to the time of occurrence is observed: (1.) The signs are noticeable in every
generation; (2.) no definite chronological period is presented; and (3.) He, to influence to this, commanded posture of constant and daily
expectancy, insists that even when these signs “begin to come to pass” (Luke xxi. 28), we are to look for speedy deliverance through His coming.
e. Hence, we cannot possibly err, when we adopt His exact language, and press it upon ourselves and others as a warning.
2. The apostles, after the ascension of Jesus, continued to proclaim the Advent as a constant impending event, - something that was imminent and
might occur at any time.
a. The language used is decisive on this point. Thus compare Rom. xiii. 11, 12; xvi. 20; Phil. iv. 5; 1 Thess. v. 2-6; 2 Thess. i. 6, 7; 1 Tim.
vi. 14; 2 Tim. iv. 1; Titus ii. 13; Heb. ix. 28; x. 37; James v. 7, 8, 9; 1 Pet. iv. 5, 7; 2 Pet. iii. 10-14; etc.
b. A multitude of scholarly and able men could readily be quoted, who fully and freely admit, that the Divine Record impresses the belief, that the
apostles taught and looked for a speedy Advent, and urged their followers to be always ready to meet the Lord, whose Coming was impending.
One of these (Neander, Ad. to His. Planting of Ch. Church, vol. 2, p. 65, Bohn’s Ed.) remarks: “Every unprejudiced reader of the New
Testament cannot fail to perceive, that such an expectation filled the souls of the apostles.” Able men, both believers in, and rejectors of,
Chiliasm, lay stress on this particular feature, however they may explain it.
c. Now we prefer to receive, adopt, and employ the very phraseology of caution and warning which they used, however it may express – as the
plain meaning undoubtedly does, - the imminency of the Coming; for we see them assume the position commanded by the Master, and we desire
to imitate their example.
3. The apostolic and early church entertained an ardent belief in the imminency of the Advent, and were so impressed both by the Scriptures and
the traditional teaching of the apostles, that they proclaimed a speedy and impending Coming, and urged to a daily looking for it, as an event that
might occur at any time.
a. It would be an easy matter to present the testimony of a host of writers, including church historians and eminent scholars of all shades of
opinion, who frankly admit the existence and the general extent of such faith, and prove it by quoting the language employed during this period.
We are forced into such a line of defence, by the attack maintaining that our view of the imminency, that it may occur at any moment, is a modern
novelty, and directly traceable to Irving, Plymouth Brethrenism, and Darbyism. The reader will form his own judgment both respecting the charge
of novelty and the historical knowledge displayed for a purpose.
b. It is amply sufficient for our present design (to rebut the coolly assumed alleged late origin of the imminency view), to simply quote the precise
language used by the early fathers, indicative of their belief and of the manner in which they presented it. Let us ponder the words of the martyr
Clement of Rome (about A. D. 40-100). Referring to those who scoffed at the apparent delay of the Second Advent, he remarks: “Ye see how
in a little while the fruit of the trees come to maturity. Of a truth, yet a little while, and His will shall be accomplished suddenly, the Holy Scripture
itself bearing witness that He shall come quickly and not tarry; and the Lord shall suddenly come to His temple, even the Holy One whom ye look
for.” (So the First Epis.). Again (Sec. Epis.) he says: “If therefore we shall do what is just in the sight of God, we shall enter into His kingdom,
and shall receive the promises, which neither eye hath seen, nor ear heard, nor have entered into the heart of man. Wherefore, let us every hour
expect the kingdom of God in love and righteousness, because we know not the day of God’s appearing.” Observe: (1.) that he places no
intervening events between his time and the Advent; (2.) that the attitude of hourly expectancy is the one commanded by Jesus and urged by the
apostles; (3.) that he associates, as inseparable, the kingdom of God and the Advent, - the former resulting form the latter. Take Barnabas
(between A. D. 40-100), and he speaks like Peter: “The day of the Lord is at hand, in which all things shall be destroyed, together with the
wicked one. The Lord is near, and His reward is with Him,” and then urges to our “calling to our remembrance day and night, the future
judgment.” Take Ignatius (A. D. 100), and he says: “The last times are come upon us, let us therefore be very reverent, and fear the long-
suffering of God, that it be not to us condemnation.” “Consider the times and expect him, who is above all time, eternal, invisible, though for our
sakes made visible.” So general was this belief, that even Cyprian (A. D. 220) declares: “It were a self-contradictory and incompatible thing for
us, who pray that the Kingdom of God may quickly come, to be looking for long life here below, . . . Let us ever in anxiety and catiousness be
awaiting the sudden Advent of the Lord, for as those things which were foretold are come to pass, so those things will follow which are yet
promised; the Lord Himself giving assurance, and saying, ‘When you see all these things come to pass, know that the kingdom of God is nigh at
hand.’ Dearest-brethren, the kingdom of God has begun to be nigh at hand; reward of life, joy, eternal salvation, perpetual happiness, and
possession of Paradise, lately lost, are already coming nigh while the world passes away.” Here we have, (1.) a constant expectation of the
Advent; (2.) its occurrence at any time urged as a motive for caution; (3.) no need of looking for the intervening events, since the signs given are
fulfilled; (4.) the kingdom and the Advent are regarded as inseparable.
The fact is, that so wide-spread (for many more could be readily quoted,) and continuant was this belief in the imminency of the Advent,
unbelievers seize upon it, and adduce it (by overlooking its spiritual, doctrinal, and testing intent,) as an evidence of weakness, gross mistake, etc.
– just as we have them do today. Now, on the other hand, we have supposed, and self-constituted, defenders of the church, who, fully admitting
this “living in daily expectation of the immediate return of Christ,” tender apologetic reasons, on the ground of development, etc., which, to say the
very least, reflect upon the character, knowledge and ability of men who obeyed the command, and followed the caution, given by Jesus. They
require no defence at our hands, and the man who asserts that such a belief did not extensively prevail, and in the every line through which we
trace the Christian church, is strangely blind to widely acknowledged facts of history.
4. So decisive is the scriptural representation of its imminency, that men utterly opposed to chiliasm, and forgetting at the time how fatal their
concessions are to their own theory of the conversion of the world by the church, are forced to frankly admit the plain intent of the divine
injunctions. Thus out of many illustrations that could be given, one only is selected of the admissions made, to serve as a specimen of enforced
utterances. Thus Albert Barnes (Com. 1 Thess v. 5, 6) says: “But let us watch. That is, for the Coming of the Lord. Let us regard it as an event
which is certainly to occur, and which may occur at any moment.” “This event may at any moment occur.” So (Com. Matt. xxv. 13,) “the
Coming of the Saviour is certain. The precise time when He will come, is not certain. As the virgins should all have watched and been ready, so
should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready; for in such an hour as they
think not the Son of man shall come.” So (Com. Titus ii. 13,) “(1.) We are to believe that He will return; (2.) we are to be in the posture of
expectation, not knowing when He will come; (3.) we are to be ready for Him whenever He shall come.” Again (Com., Matt. 24:42): “Watch.
Be looking for His coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of His coming in an
unexpected manner. Watch the signs of His coming and be ready.” (So compare the admissions in his Notes on Phil. iii. 20; etc.) We cannot
forbear quoting from the last reference: “Looking for. not knowing when this may occur, the mind should be in that state which constitutes
expectation; that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise, should it happen at any
moment.” When reading such expressions relating to imminency, proceeding from one hostile to pre-millenarianism, the query arises: how can a
pre-millenarian deny that which an opponent readily concedes is plainly taught in the Scriptures?
5. As the attack upon belief of the imminency of the Second Advent, assumes that its advocates are poor scholars and weak exegetes in
comparison with the mighty men who deny it and teach that “my Lord delayeth his coming,” we are forced by the method of procedure against us,
to refer, a little in detail, to the men who proclaimed this near and imminent Advent, both to defend ourselves against an unjust and uncharitable
imputation uncalled for, and to show that such an appeal to prejudice is virtually to defame some of the best men who have lived, and are living
today. Besides this, it will serve to manifest, how great and good men did not allow themselves to be swerved from the Biblical posture
commanded, because able and learned men ridiculed or made light of the subject. So rich and abundant is the material afforded, and so
numerous are the direct testimonies, favoring the view of an impending and imminent Advent, that the writer finds it difficult to make a mere
selection, and leave, owing to the lack of space, hundreds of witnesses unreferred to and unquoted. The utterances following, could readily be
duplicated by hundreds of others, as even a tyro in the history of the doctrine knows.
a. We call attention to the Reformers, who, whatever views they held respecting the millennial period, taught the speedy Advent, and represented
it as so near and impending that it might occur at any time, urging others to be in constant and daily expectancy of its arrival. As we have only
room for a few specimens of their utterances, the reader is referred to the following works for extended quotations from them: Seiss’ Last times,
Elliott’s Horae Apoc., Barnes’ Rev., page 292, Brookes’ Maranatha, Taylor’s Reign of Christ, “The Time of the End,” by a Congregationalist,
Lord’s Apoc., Brooks’ El. Proph. Inter., Bickersteth’s Guide, etc.
Thus Luther says: “The Lord admonishes us Christians not to place the date of our lives here upon the earth, but to know that our Lord and
Redeemer shall come from heaven, and thus be prepared every hour to expect His coming; likewise, that we should be but half and with the left
hand, in this world, while with the right hand and with the whole heart, we are in waiting for that day when our Lord shall come in His glorious
majesty and power, which no man can describe,” etc. “Let us have respect to the words of Christ and expect His Coming,” etc. (See Walch’s
Luther, 13 Vols. Cols 34-43, on Luke xxi. 25-36.) Commenting on Dan. xii. 7, he says: “I ever keep it before me, and I am satisfied, that the
last day must be before the door; for the signs predicted by Christ and the apostles Peter and Paul have all now been fulfilled, the trees put forth,
the Scriptures are green and blooming. That we cannot know the day matters not; some one else may point it out; things are certainly near their
end,” Again: “Let us not think that the coming of Christ is far off. Let us look up with uplifted heads, and with a longing and cheerful mind expect
our Redeemer’s coming. Though the signs may seem uncertain, yet no man can despise them without danger,” Again: “We certainly have nothing
to wait for but the end of all things.” The co-laborers of Luther, also held to these views of the imminency of the Advent, Melanchthon laying
special stress on the shortening of the days, as a motive for constant expectancy. Zwingli (Lange, Com. Thess., p. 87), says: “The Lord hides
from us this day, that we may continually watch and never relax through ease and the immoderate desire of pleasure.” Calvin’s belief in the
imminency of the Advent and the duty of a constant expecting it, are to be found in his comments on Matt. xxiv. and xxv.; 1 Cor. xv. 51; 1 Thess.
iv. 15; 2 Thess ii. 2; etc. He declares (on 1 Pet. iv. 7), “Moreover it must be laid down as a first principle, that ever since the first appearing of
Christ, there is nothing left to the faithful, but with wakeful minds to be always intent on His Second Advent.” And in several places, he urges,
“that we may stand ever upon the watch.” Take Tyndale, for an illustration, and such was his belief in the nearness that (Answer to More, B. 4,
ch. 8,) he asserts: “Christ and His apostles taught no other, but warned to look for Christ’s coming again every hour.” Or take Bp. Hugh Latimer,
who gave repeated warnings respecting the imminency of the Advent, expressed his earnest desire that it might come in his day, and asserts in a
“Sermon on the Nearness of the Advent:” “So that peradventure, it may come in my days, old as I am, or in my children’s days.” So many others
presenting the same belief, and occupying the same posture of expectancy, might be quoted, but these may suffice, seeing that they most
effectually crush the unscholarly and defamatory impression that some try to make, viz., that it may occur at any moment, is a modern novelty,
concocted by weaklings and superficial students of the Scriptures.