rst
messenger had a very important message to deliver, even "the everlasting
gospel." His message was not limited to the inhabitants of "the
earth"--the Apocalyptic earth--only, but included "every nation, and
kindred, and tongue, and people," showing that it was of universal
importance. It was not a new gospel, but the everlasting gospel, the
same gospel preached before the long period of apostasy. There is one
phase different, however, and that is that the _nearness_ of the second
coming of Christ is a leading feature; the messenger with loud voice
warns the people to prepare for the awful judgment just at hand by
turning to "worship him that made heaven, and earth, and the sea, and
the fountains of waters." The apostle Paul cautioned the Thessalonian
brethren not to entertain the idea that the advent of Christ was then
near at hand, for it could not come until after the great period of
apostasy that he predicted; but here is a messenger now claiming that
the "_hour of his judgment is come_"--an event just at hand. He carries
his special message to all people; for Jesus declared, "This gospel of
the kingdom shall be preached in all the world for a witness unto all
nations; and _then shall the end come_." Matt. 24:14. This represents
the restoration of gospel truth in the reformation that was begun about
the year A.D. 1880 and that is now being carried to all nations by a
holy ministry.

The nature of this restoration work is clearly shown. Its leading
feature is its missionary character, the proclamation of the pure gospel
to "every nation, and kindred, and tongue, and people." Since the days
of the apostles the whole gospel has not been boldly declared and
carried forward with burning missionary zeal. Romanism and Protestantism
have conducted their missionary work and, according to chap. 16:14,
their sphere of influence will extend throughout "the whole world"; but
here is clearly set forth the fact that God has authorized another
universal message and world-wide work wholly distinguished from all
others. The contrast between the worshipers of the beast and his image
and those composing the redeemed company on Mount Sion is so clear, also
the nature of the work done by each, that we can not possibly identify
them as being one.

This work of conducting a world-wide missionary enterprise may appear to
be a gigantic task, but the seeming impossibility vanishes when we
consider the fact (to be more fully developed here