Part I, ch. 12, par. 6.

* Palfrey, J. G., ‘‘History of New England,’’ ch. 3, par. 43.
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erty, they thanked God for the blessings which were still granted them, and found their joy in unmolested spiritual communion. ‘‘They knew they were pilgrims, and looked not much on those things, but lifted up their eyes to heaven, their dearest country, and quieted their spirits.’’'
In the midst of exile and hardship, their love and faith waxed strong. They trusted the Lord’s promises, and He -did not fail them in time of need. His angels were by their side, to encourage and support them. And when God’s hand seemed pointing them across the sea, to a land where they might found for themselves a state, and leave to their ehildren the precicus heritage of religious liberty, they went forward, without shrinking, in the path of providence.
God had permitted trials to come upon His people to pre- pare them for the accomplishment of His gracious purpose toward them. The church had been brought low, that she might be exalted. God was about to display His power in her behalf, to give to the world another evidence that He will not forsake those who trust in Him. He had overruled events to cause the wrath of Satan and the plots of evil men to advance His glory, and to bring His people to a place of security. Persecution and exile were opening the way to freedom.
When first constrained to separate from the English Church, the Puritans had joined themselves together by a solemn covenant, as the Lord’s free people, “‘to walk to- gether in all His ways made known or to be made known to them.’’* Here was the true spirit of reform, the vital principle of Protestantism. It was with this purpose that the Pilgrims departed from Holland to find a home in the New World. John Robinson, their pastor, who was provi- dentially prevented from accompanying them, in his -fare- well address to the exiles said:
‘‘Brethren, we are now erelong to part asunder, and the Lord knoweth whether I shall live ever to see your faces more. But whether the Lord hath appointed it or not, I
1Bancroft, Part I, ch 12, par. 15. ? Brown, J., ‘“The Pilgrim Fathers,’’ p. 74.
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charge you before God and His blessed angels to follow me no farther than I have followed Christ. If God should reveal anything to you by any other instrument of His, be as ready to receive it as ever you were to receive any truth of my ministry; for I am very confident the Lord hath more truth and light yet to break forth out of His holy word.’’*
‘““Bor my part, I cannot sufficiently bewail the condi-- tion of the reformed churches, who are come to a period in religion, and will go at present no farther than the in- struments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw; ... and the Cal- vinists, you see, stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented; for though they were burn- ing and shining lights in their time, yet they penetrated not into the whole counsel of God, but were they now living, would be as willing to embrace further light as that which they first received.’’’
‘‘Remember your. church covenant, in which you have agreed to walk in all the ways of the Lord, made or to be made known unto you. Remember your promise and cove- nant with God and with one another, to receive whatever hght and truth shall be made known to you from His written word; but withal, take heed, I beseech you, what you receive for truth, and compare it and weigh it with other seriptures of truth before you accept it; for it is not possible the Christian world should ecme so lately out of sueh thick antichristian darkness, and that full per- fection of knowledge should break forth at once.’’*®
It was the desire for liberty of conscience that inspired the Pilgrims to brave the perils of the long journey across the sea, to endure the hardships and dangers of the wilder- ness, and with God’s blessing to lay, on the shores of America, the foundation of a mighty nation. Yet honest
*Martyn, Vol. V, p. 70.
* Neal, D., ‘‘ History of the Puritans,’’ Vol. I, p. 269 (two-vol. ed. 1848). * Martyn, Vol. V, pp. 70, 71.
THE PILGRIM FATHERS 293
and God-fearing as they were, the Pilgrims did not yet comprehend the great principle of religious liberty. The freedom which they sacrificed so much to secure for them- selves, they were not equally ready to grant to others. “‘Very few, even of the foremost thinkers and moralists of the seventeenth century, had any just conception of that grand principle, the outgrowth of the New Testament, which acknowledges God as the sole judge of human faith.’’?’ The doctrine that God has committed to the church the right to control the conscience, and to define and punish heresy, is one of the most deeply rooted of papal errors. While. the Reformers rejected the creed of Rome, they were not entirely free from her spirit of intolerance. The dense darkness in which, through the long ages of her rule, popery had envel- oped all Christendom, had not even yet been wholly dissi- pated. Said one of the leading ministers in the colony of - Massachusetts Bay: ‘‘It was toleration that made the world antichristian; and the church never took harm by the pun- ishment of hereties.’’* The regulation was adopted by the colonists, that only church-members should have a voice in the civil government. A kind of state church was formed, all the people being required to contribute to the support of the clergy, and the magistrates being authorized to suppress heresy. Thus the secular power was in the hands of the -church. It was not long before these measures led to the inevitable result — persecution.
Eleven years after the planting of the first colony, Roger Williams came to the New World. Like the early Pilgrims, he came to enjoy religious freedom; but unlike them, he saw — what so few in his time had yet seen — that this free- dom was the inalienable right of all, whatever might be their creed. He was an earnest seeker for truth, with Robin- son holding it impossible that all the light from God’s word had yet been received. Williams ‘‘was the first person in modern Christendom to establish civil government on the doctrine of the liberty of conscience, the equality of opinions
1 Martyn, Vol. V, p. 297. *Tdem, p. 335.
294 THE GREAT CONTROVERSY
before the law.’’* He declared it to be the duty of the magistrate to restrain crime, but never to control the con- science. ‘‘The public or the magistrates may decide,’’ he said, ‘‘what is due from man to man; but when they at- tempt to prescribe a man’s duties to God, they are out of place, and there can be no safety; for it is clear that if the magistrate has the power, he may decree one set of opinions or beliefs to-day and another to-morrow; as has been done in England. by different kings and queens, and by different popes and councils. in the Roman Church; so that, belief would become a heap of confusion.’’* Attendance at the services of the established church was required under a penalty of fine or imprisonment. ‘‘ Will- lams 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!’ ex- claimed his antagonists, amazed at his tenets, ‘is not the laborer worthy of his hire?’ ‘Yes,’ replied he, ‘from them that hire him.’ ’’*®
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 ‘‘sub- vert the fundamental state and government of the country.’’* 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.
‘‘Ror fourteen weeks,’’ he says, ‘‘I was sorely tossed in a bitter season, not knowing what bread or bed did
* Bancroft, Part I, ch. 15, par. 16. * Martyn, Vol. V, p. 340. * Bancroft, Part I, ch. 15, par. 2. *Tdem, par. 10.
THE PILGRIM FATHERS 295
mean.’’ But “‘the ravens fed me.in the wilderness,’’ and a hollow tree often served him for a shelter... 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 endeavor- ing 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 free- dom. The fundamental principle of Roger Williams’s col- ony, was ‘‘that every man should have lberty to worship God according to the light of his own conscience.’’* His little State, Rhode Island, became the asylum of the op- pressed, and it increased and prospered until its founda- tion 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 Inde- pendence — 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 unalenable rights; that among these are life, liberty, and the pursuit of hap- piness.’? 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 pro- hibiting 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. Reason- ing was not necessary to establish this truth; we are con- scious 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
1Martyn, Vol. V, pp. 349, 350. *Idem, p. 354. 19a—G. C.
296 THE GREAT CONTROVERSY
exercise no authority over their consciences. It is an inborn principle which nothing can eradicate.’’*
As the tidings spread through the countries of Europe, of a land where every man might enjoy the fruit of his owl: 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 frev 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 perse- eutors.’ Thus the fugitive and the downtrodden were, by statute, made the guests of the commonwealth.’’* 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 con- tent to earn a bare subsistence by a life of frugality and toil. They asked nothing from the soik but the reasonable returns of their own labor. No golden vision threw a de- eeitful 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, water- ing 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.’’* 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 with- out a pope, and a state without a king.’’
But continually increasing numbers were attracted to the shores of America; actuated by motives widely different
1 Congressional Documents (U. 8. A.), Serial No. 200, Document No. 271. ? Martyn, Vol. V, p. 417. * Bancroft, Part I, ch. 19, par. 25.
THE PILGRIM FATHERS 297
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 in- creased of those who sought only worldly advantage.
The regulation adopted by the early colonists, of per- mitting 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 preserv- ing the purity of the state, but it resulted in the corrup- tion 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.’’’ 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 hght which may shine from God’s holy word, was lost sight of by their descend- ants. The Protestant churches of America—and those of Europe as well—so highly favored in receiving the bless- ings 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
1 John 18:36,
298 THE GREAT CONTROVERSY
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 creat 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 aiconies 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 com- promise 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 whv, 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 defend- ing these traditions, instead of contending for ‘‘the faith which was once delivered to the saints.’’ Thus were de- graded the principles for which the Reformers had done and suffered so much,
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HERALDS OF THE MORNING — 17
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 pil- grim 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 des- troyer’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.’?* The patriarch Job in the night of his affliction ex- claimed 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.’’*
1Jude 14, 15. 2 Job 19:25-27. (299)
300 THE GREAT CONTROVERSY
The coming of Christ to usher in the reign of righteous ness, has inspired the most sublime and impassioned utter- ances 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 eall to the heavens from above, and to the earth, that He may judge His people.’’* ‘‘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 Siruth. 2” .
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, to- gether with my dead body shall they arise.’’ ‘‘He will swal- low 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.’’ ®
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 ever- lasting.’”? ‘‘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
‘Ps. 50:2-4, sJseno Or blne lo. * Isa. 26:19; 25:8, 9;
HERALDS OF THE MORNING 301
at the shining of Thy glittering spear.’’ ‘‘Thou wentest forth for the salvation of Thy people, even for salvation with Thine anointed.’’’
When the Saviour was about to be separated from His disciples, Ile comforted them in their sorrow with the as- surance that Ile would come again: ‘‘Let not your heart be troubled... . In My Father’s house are many mansions. ... 1 go to prepare a place for you. And if [ go and pre- pare a place for you, I will come again, and receive you unto Myself.’’* ‘‘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 gath- ered all nations.’’°
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.’’* 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.’’* Says the prophet of Patmos, ‘‘Behold, He cometh with clouds; and every eye shall see Him.’’”
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.’’* 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.’’* ‘‘The glory of the Lord shali 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 shail be ‘‘for a crown of glory, and for a diadem of beauty, unto the residue of His people.’’*
t Hab. $:3-13. 2John 14:1-3, ®Matt.25:31,32, ‘Acts 1:11. 51 Thess. 4:16) CNR ey, GME T Acts 3:21. ® Rey. 11:15.
? Isa, 40:5; 61:11; 28:5,
83 Contro.
302 THE GREAT CONTROVERSY
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.’’’
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, fillimg 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 lve 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.’’’”
. 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 s0, come, Lord Jesus.’’ *
From the dungeon, the stake, the scaffold, where saints and martyrs witnessed for the truth, comes down the cen- turies 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 Chris- tians, ‘‘they despised death, and were found to be above it.’’ *
*Tsa, 51:3; 35:2; 62:4,5 (margin). *1 Thess. 4:16-18.
3 Rev. 22:20. ‘Taylor, Daniel T., ‘‘The Reign of Christ on Earth; or, The Voice of the Church in All Ages,’’ p. 33.
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They were willing to go down to the grave, that they might ‘‘rise free.’’* They looked for the ‘‘Lord to come from heaven in the clouds with the glory of His Father,’’ ‘‘bring- ing to the just the times of the kingdom.’’ The Waldenses cherished the same faith.” Wycliffe looked forward to the Redeemer’s appearing as the hope of the church.’
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.’’*
‘‘This aged world is not far from its end,’’ said Melanch- thon. 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 mani- fest the glory of His kingdom.’’*
‘“‘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 be- lieve, 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.’’*
““The thoughts of the coming of the Lord,’’ said Baxter, ‘‘are most sweet and joyful to me.’’* ‘‘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.’’’
>
* Taylor, ‘‘The Voice of the Church,’’ p. 54. * Idem, pp. 129-182. ® Tdem, pp. 132-134. “Idem, pp. 158, 134. 5 Tdem, pp. 151,145. ® Baxter, Richard, ‘‘Works,’’ Vol. XVII, p. 555. "Idem, p. 500.
304 THE GREAT CONTROVERSY
“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!’’’ 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.’’* 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.’’* The revelator thus describes the first of the signs to precede the second advent: ‘‘There was a great earth- quake; and the sun became black as sackcloth of hair, and the moon became as blood.’’*
“
These signs were witnessed before the opening of the nineteenth century. In fulfilment of this prophecy there oc- curred, 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
* Baxter, ‘‘Works,’’ Vol. XVII, pp. 182, 183. * Luke 21:25. * Mark 13:24-26. “Rev. 6:12.
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very foundations; and some of them opened at their sum- mits, 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. ’”’
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 catas- trophe, was the subsidence of a new quay, built entirely of marble, at an immense expense. 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.’’*
‘‘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 dif- ferent 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 es- eaped.’’* ‘‘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, erying, ‘Misericordia! the world’s at an end!’ Mothers forgot their children, and ran about loaded with crucifixed images. Unfortunately, many ran to the churehes for protection; but in vain was the sacrament ex- posed; 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.
1 Lyell, Sir Charles, ‘‘ Principles of Geology,’’ p. 495 (ed. 1858, N. Y.). * Encyclopedia Americana, art. Lisbon, note (ed. 1831).
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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.’’* The 1260 days, or years, terminated in 1798. persecution had almost wholly ceased. Following this per-. secution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled.
‘‘Almost if not altogether alone, as the most mysterious and as yet unexplained phenomenon of its kind, .. . stands the dark day of May 19, 1780,—a most unaccountable darkening of the whole visible heavens and atmosphere in New England.’’’ :
An eye-witness living in Massachusetts describes the event as follows:
‘“In the morning the sun rose clear, but was soon over- cast. The clouds became lowery, and from them, black and ominous, as they soon appeared, lightning flashed, thunder rolled, and a little rain fell, Toward nine o’clock, the clouds became thinner, and assumed a brassy or coppery ap- pearance, and earth, rocks, trees, buildings, water, and per- sons were changed by this strange, unearthly light. A few minutes later, a heavy black cloud spread over the entire sky except a narrow rim at the horizon, and it was as dark as it usually is at nine o’clock on a summer evening... .
‘“Wear, anxiety, and awe gradually filled the minds of the people. Women stood at the door, looking out upon the dark landscape; men returned from their labor in the fields;
* Mark 13:24. * Devens, R. M., ‘‘Our First Century,’’ p. 89.
HERALDS OF THE MORNING — 307
the carpenter left his tools, the blacksmith his forge, the tradesman his counter. Schools were dismissed, and trem- blingly the children fled homeward. Travelers put up at the nearest farmhouse. ‘What is coming?’ queried every lip and heart. It seemed as if a hurricane was about to dash across the land, or as if it was the day of the con- summation of all things.
‘“Candles were used; and hearth-fires shone as brightly as on a moonless evening in autumn... . Fowls retired to their roosts and went to sleep, cattle gathered at the pasture- bars and lowed, frogs peeped, birds sang their evening songs, and bats flew about. But the human knew that night had TOUR COME eet ts
“‘Dr. Nathanael Whittaker, pastor of the Tabernacle church in Salem, held religious services in the meeting- house, and preached a sermon in which he maintained that the darkness was supernatural. Congregations came _ to- gether in many other places. The texts for the extem- poraneous sermons were invariably those that seemed to indicate that the darkness was consonant with scriptural prophecy. ... The darkness was most dense shortly after eleven o’clock.’’* ‘‘In most parts of the country it was so great in the daytime, that the people could not tell the hour by either watch or clock, nor dine, nor manage their domestic business, without the light of candles. ..
‘The extent of this darkness was extraordinary. It was observed as far east as Falmouth. To the westward it reached to the farthest part of Connecticut, and to Albany. To the southward, it was observed along the seacoasts; and to the north as far as the American settlements extend.’’*
The intense darkness of the day was succeeded, an hour or two before evening, by a partially clear sky, and the sun appeared, though it was still obscured by the black, heavy mist. ‘‘After sundown, the clouds came again overhead,
1 No. 4, pp. 53, 54). *Gordon, Dr. Wm., ‘‘ History of the. Rise,
Progress, and Establishment of the Independence of the U. 8. A.,’’ SVOl ee uiIRe Dosen CINep ava sw L892)".
308 THE GREAT CONTROVERSY
and it grew dark very fast.’’? ‘‘Nor was the darkness of the night less uncommon and terrifying than that of the day; notwithstanding there was almost a full moon, no ob- ject was discernible but by the help of some artificial hght, which, when seen from the neighboring houses and other places at a distance, appeared through a kind of Egyptian darkness which seemed almost impervious to the rays.’’* Said an eye-witness of the scene: ‘‘I could not help con- ceiving at the time, that if every luminous body in the uni- verse had been shrouded in impenetrable shades, or struck out of existence, the darkness could not have been more complete.’’* Though at nine o’clock that night the moon rose to the full, ‘‘it had not the least effect to dispel the deathlike shadows.’’ After midnight the darkness disap- peared, and the moon, when first visible, had the appear- ance of blood.
May 19, 1780, stands in history as ‘‘The Dark Day.’’ Since the time of Moses, no period of darkness of equal density, extent, and duration, has ever been recorded. The description of this event, as given by eye-witnesses, is but an echo of the words of the Lord, recorded by the prophet Joel, twenty-five hundred years previous to their fulfilment: ‘ blood, before the great and the terrible day of the Lord come.’ *
Christ had bidden His people watch for the signs of His advent, and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’’ Tle said, ‘‘then look up, and lift up your heads; for your redemption draweth nigh.’’ He pointed His followers to the budding trees of spring, and said: ‘‘When they now shoot forth, ye see and know of your own selves that sum- mer is now nigh at hand. So likewise ye, when ye see these
* Thomas, ‘‘Massachusetts Spy; or, American Oracle of Liberty,’’ Vol. X, No. 472 (May 25, 1780). *Letter by Dr. Samuel Tenney, of Exeter, N. H., December, 1785 (in
‘*Massachusetts Historical Society Collections,’’ 1792, 1st series, Vol. I, p. 97). 5 Joel 2:31.
HERALDS OF THE MORNING 309
things come to pass, know ye that the kingdom of ‘God is nigh at hand.’’’* .
But as the spirit of humility and devotion in the church had given place to pride and formalism, love for Christ and faith in His coming had grown cold. Absorbed in world- liness and pleasure-seeking, the professed people of God were blinded to the Saviour’s instructions concerning the’ signs of Ilis appearing. The doctrine of the second ad- vent had been neglected; the scriptures relating to it were obscured by misinterpretation, until it was, to a great ex- tent, ignored and forgotten. Especially was this the case in the churehes of America. The freedom and comfort enjoyed by all classes of society, the ambitious desire for wealth and luxury,’ begetting an absorbing devotion to money-making, the eager rush for popularity and power, which seemed to be within the reach of all, led men to center their interests and hopes on the things of this life, and to put far in the future that solemn day when the present order of things should pass away.
When the Saviour pointed out to His followers the signs of His return, He foretold the state of backsliding that would exist just prior to His second advent. There would be, as in the days of Noah, the activity and stir of worldly business and pleasure-seeking — buying, selling, planting, building, marrying, and giving in marriage — with forget- fulness of God and the future life. For those living at this time, Christ’s admonition is: ‘‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’’ ‘‘Watch ye therefore, and pray al- ways, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son
992
of man,
The condition of the church at this time is pointed out in the Saviour’s words in the Revelation, ‘‘Thou hast a
1 Luke 21:28, 30, 31. * Luke 21:34, 36.
310 THE GREAT CONTROVERSY
name, that thou livest, and art dead.’’’ And to those who refuse to arouse from their careless security, the solemn warning is addressed, ‘‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’’*
It was needful that men should be awakened to their danger ; that they should be roused to prepare for the solemn events connected with the close of probation. The prophet of God declares: ‘‘The day of the Lord is great and very terrible; and who ean abide it?’’ Who shall stand when He appeareth who is ‘‘of purer eyes than to behold evil,”’ and cannot ‘‘look on iniquity’’?* To them that ery, ‘‘My God, we know Thee,’’ yet. have transgressed His covenant, and hastened after another god,’ hiding iniquity in their hearts, and loving the paths of unrighteousness,— to these the day of the Lord is ‘‘darkness, and not light, even very dark, and no brightness in it.’’* ‘‘It shall come to pass at that time,’’ saith the Lord, ‘‘that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil.’’* ‘‘I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.’’* ‘‘Neither their silver nor their gold shall be able to deliver them;’’ ‘‘their goods shall become a booty, and their houses a desolation.’’°
The prophet Jeremiah, looking forward to this fearful time, exclaimed: ‘‘I am pained at my very heart.’’ ‘‘I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. De- struction upon destruction is eried.’’‘
“That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of dark- ness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm.’’* ‘‘Behold, the day of
EROVa oul O- * Joel 2:11; Hab. 1:18; Hosea 8:2, 1; Ps. 16:4, ® Amos 5:20. * Zeph. 1:12. Sse, Sida. Zephiglels, 13 ‘Jer. 4:19, 20. eZepismelielo ml Gs
HERALDS OF THE MORNING 311
the Lord cometh, ... to lay the land desolate: and He shall destroy the sinners thereof out of it.’’’
In view of that great day the word of God, in the most solemn and impressive language, calls upon His people to
- arouse from their spiritual lethargy, and to seek His face
with repentance and humiliation: ‘‘Blow ye the trumpet in Zion, and sound an alarm in My holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is migh at hand.’’ ‘‘Sanctify a fast, call a solemn assembly: gather the people, sanctify the congrega- tion, assemble the elders, gather the children: ... let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar.’’ ‘‘Turn ye even to Me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart, and. not your garments, and turn unto the Lord your God: for He is gra- cious and merciful, slow to anger, and of great kindness.’’ *
To prepare a people to stand in the day of God, a great work of reform was to be accomplished. God saw that many of His professed people were not building for eternity, and in His mercy He was about to send a message of warning to arouse them from their stupor, and lead them to make ready for the coming of the Lord.
_ This warning is brought to view in Revelation 14. Here is a threefold message represented as proclaimed by heav- enly beings, and immediately followed by the coming of the Son of man ‘‘to reap the harvest of the earth.’’ The first of these warnings announces the approaching judg- ment. The prophet beheld an angel flying ‘‘in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judg- ment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’’*
SRE, alae) ? Joel 2:1, 15-18, 12, 13. Reva L436 Te
312 THE GREAT CONTROVERSY
¢
This message is declared to be a part of the ‘‘everlasting gospel.’’? The work of preaching the gospel has not been committed to angels, but has been intrusted to men. Holy angels have been employed in directing this work, they have in charge the great movements for the salvation of - men; but the actual proclamation of the gospel is performed by the servants of Christ upon the earth.
Faithful men, who were obedient to the promptings of God’s Spirit and the teachings of His word, were to pro. claim this warning to.the world. They were those~ who had taken heed to the ‘‘sure word of prophecy,’’ the ‘‘light that shineth in a dark place, until the day dawn, and the day-star arise.’’' They had been seeking the knowledge of God more than all hid treasures, counting it ‘‘better than the merchandise of silver, and the gain thereof than fine gold.’’* And the Lord revealed to them the great things of the kingdom. ‘‘The secret of the Lord is with them that fear Him; andeHe will show them His covenant.’’*
It was not the scholarly theologians who had an under- standing of this truth, and engaged in its proclamation. Had these been faithful watchmen, diligently and prayerfully searching the Seriptures, they would have known the time of night; the prophecies would have opened to them the events about to take place. But they did not oceupy this position, and the message was given by humbler men. Said Jesus, ““Walk while ye have the light, lest darkness come upon you.’’* Those who turn away from the light which God has given, or who neglect to seek it when it is within their reach, are left in darkness. But the Saviour declares, ‘‘He that fol- loweth Me shall not walk in darkness, but shall have the light of life.’’*® Whoever is with singleness of purpose seeking to do God’s will, earnestly heeding the light al- ready given, will receive greater light; to that soul some star of heavenly radiance will be sent, to guide him into all truth.
LO Beter: 19) ZIP OME ON as SPs Bold: “John 12:35, 5 John 8:12.
HERAUDS OF THE MORNING 313 ,
At the time of Christ’s first advent, the priests and scribes of the holy city, to whom were intrusted the oracles of God, might have discerned the signs of the times, and proclaimed the coming of the Promised One. The prophecy of Micah designated His birthplace;’ Daniel specified the time of His advent.” God committed these prophecies to the Jewish leaders; they were without excuse if they did not know and declare to the people that the Messiah’s com- ing was at hand. Their ignorance was the result of sinful neglect. The Jews were building monuments for the slain prophets of God, while by their deference to the great men of earth they were paying homage to the servants of Satan. Absorbed in their ambitious strife for place and power among men, they lost sight of the divine honors proffered them by the King of heaven.
With profound and reverent interest the elders of Israel should have been studying the place, the time,. the cir- cumstances, of the greatest event in the world’s history,— the coming of the Son of God to accomplish the redemption of man. All the people should have been watching and waiting that they might be among the first to welcome the world’s Redeemer. But lo, at Bethlehem two weary trav- elers from the hills of Nazareth traverse the whole length of the narrow street to the eastern extremity of the town, vainly seeking a place of rest and shelter for the night. No doors are open to receive them. In a wretched hovel prepared for cattle, they at last find refuge, and there the Saviour of the world is born.
Heavenly angels had seen the. glory which the Son of God shared with the Father before the world was, and they had. looked forward with intense interest to His appearing on earth, as an event fraught with the greatest joy to all people. Angels were appointed to carry the glad tidings to those who were prepared to receive it, and who would joy- fully make it known to the inhabitants of the earth. Christ lad stooped to take upon Himself man’s nature; He was
1 Micah 5:2, Damn 925:
314 THE GREAT CONTROVERSY
to bear an infinite weight of woe as He should make His soul an offering for sin; yet angels desired that even in His humiliation, the Son of the Highest might appear before men with a dignity and glory befitting His character. Would the great men of earth assemble at Israel’s capital to greet His coming? Would legions of angels present Him to the expectant company?
An angel visits the earth to see who are prepared to wel- come Jesus. But he can discern no tokens of expectancy. He hears no voice of praise and triumph, that the period of Messiah’s coming is at hand. The angel hovers for a time over the chosen city and the temple where the divine presence has been manifested for ages; but even here is the same indifference. The priests, in their pomp and pride, are offering polluted sacrifices in the temple. The Pharisees are with loud voices addressing the people, or making boast- ful prayers at the corners of the streets. In the palaces of kings, in the assemblies of philosophers, in the schools of the rabbis, all are alike unmindful of the wondrous fact which has filled all heaven with joy and praise,— that the Redeemer of men is about to appear upon the earth.
There is no evidence that Christ is expected, and no preparation for the Prince of life. In amazement the celes- tial messenger is about to return to heaven with the shame- ful tidings, when he discovers a group of shepherds who are watching their flocks by night, and as they gaze into the starry heavens, are contemplating the prophecy of a Messiah to come to earth, and longing for the advent of the world’s Redeemer. Here is a company that is prepared to receive the heavenly message. And suddenly the angel of the Lord appears, declaring the good tidings of great joy. Celestial glory floods all the plain, an innumerable company of angels is revealed, and as if the joy were too great for one messenger to bring from heaven, a multitude of voices preak forth in the anthem which all the nations of the saved shall one day sing, ‘‘Glory to God in the highest, and on earth peace, good will toward men.’’*
+Luke 2:14,
HERALDS OF THE MORNING . 315
O, what a lesson is this wonderful story of Bethlehem! How it rebukes our unbelief, our pride and self-sufficiency. How it warns us to beware, lest by our criminal indiffer- ence we also fail to discern the signs of the times, and therefore know not the day of our visitation.
It was not alone upon the hills of Judea, not among the lowly shepherds only, that angels found the watchers for Messiah’s coming. In the land of the heathen also were those that looked for Him; they were wise men, rich and noble, the philosophers of the East. Students of nature, the magi had seen God in His handiwork. From the Hebrew Seriptures they had learned of the Star to arise out of Jacob, and with eager desire they awaited His coming, who should be not only the ‘‘Consolation of Israel,’’ but a ‘‘Light to lighten the Gentiles,’’ and ‘‘for salvation unto the ends of the earth.’’* They were seekers for light, and light from the throne of God illumined the path for their feet. While the priests and rabbis of Jerusalem, the appointed guardians and expounders of the truth, were shrouded in darkness, the Heaven-sent star guided these Gentile stran- gers to the birthplace of the new-born King.
It is ‘‘unto them that look for Him’’ that Christ is to ‘‘appear the second time without sin unto salvation.’’’ Like the tidings of the Saviour’s birth, the message of the second advent was not committed to the religious leaders of the people. They had failed to preserve their connection with God, and had refused light from heaven; therefore they were not of the number described by the apostle Paul: ‘“But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.’’®
The watchmen upon the walls of Zion should have been the first to catch the tidings of the Saviour’s advent, the first to lift their voices to proclaim Him near, the first to warn the people to,prepare for His coming. But they were at ease, dreaming of peace and safety, while the peo-
1 Tnke 2:25, 32; Acts 13:47. * Heb. 9:28. 31 Thess. 5:4, 5.
24 Contro.
316 THE GREAT CONTROVERSY
ple were asleep in their sins. Jesus saw His church, like the barren fig-tree, covered with pretentious leaves, yet destitute of precious fruit. There was a boastfui observ- ance of the forms of religion, while the spirit of true humility, penitence, and faith— which alone could render the service acceptable to God — was lacking. Instead of the graces of the Spirit, there were manifested pride, formalism, vainglory, selfishness, oppression. A backsliding church closed their eyes to the signs of the times. God did not forsake them, or suffer His faithfulness to fail; but they departed from Him, and separated themselves from His love. As they refused to comply with the conditions, His premises were not fulfilled to them.
Such is the sure result of neglect to appreciate and im- prove the light and privileges which God bestows. Unless the church will follow on in His opening providence, accept- ing every ray of light, performing every duty which may be revealed, religion will inevitably degenerate into the ob- servance of forms, and the spirit of vital godliness will dis- appear. This truth has been repeatedly illustrated in the history of the church. God requires of His people works of faith and obedience corresponding to the blessings and privi- leges bestowed. Obedience requires a sacrifice and involves a cross; and this is why so many of the professed followers of Christ refused to receive the light from heaven, and, like the Jews of old, knew not the time of their visitation.' Because of their pride and unbelief, the Lord passed them ’ by, and revealed His truth to those who, like the shep- herds of Bethlehem and the Eastern magi, had given heed to all the light they had received.
* Luke 19:44,
Ds
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AN AMERICAN REFORMER 18
AN upright, honest-hearted farmer, who had been led. to doubt the divine authority of the Scriptures, yet who sin- cerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty, and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprung were characterized by an independent, liberty-loving spirit, by capability of endur- ance, and ardent patriotism,— traits which were also promi- nent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period, may be traced the straitened circumstances of Miller’s early life.
He had a sound physical constitution, and even in child- hood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advan- tages of a collegiate education, his love of study and a habit of careful thought and close eriticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable repu- tation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early
(317)
318 THE GREAT CONTROVERSY
acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.
His mother was a woman of sterling piety, and in child- hood he had been subject to religious impressions. In early manhood, however, he was thrown into the society of deists, whose influence was the stronger from the fact that they were mostly good citizens, and men of humane and _ beney- olent disposition. Living, as they did, in the midst of Chris- tian institutions, their characters had been to some extent moulded by their surroundings. For the excellencies which won them respect and confidence they were indebted to the Bible; and yet these good gifts were so perverted as to exert an influence against the word of God. By ‘association with these men, Miller was led to adopt their sentiments. The current interpretations of Scripture presented difficulties which seemed to him insurmountable; yet his new belief, while setting aside the Bible, offered nothing better to take its place, and he remained far from satisfied. He continued to hold these views, however, for about twelve years. But at the age of thirty-four, the Holy Spirit impressed his heart with a sense of his condition as a sinner. He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. Referring afterward to his feelings at this time, he said:
‘‘Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens . were as brass over my head, and the earth as iron under my feet. Eternity — what was it? And death— why was it? The more I reasoned, the further I was from demon- stration. The more I thought, the more scattered were my conclusions. I tried to stop thinking, but my thoughts would not be controlled. I was truly wretched, but did not under- stand the cause. J murmured and complained, but knew not of whom, I knew that there was a wrong, but knew not how or where to find the right. I mourned, but without hope.’’
AN AMERICAN REFORMER ~- 819
In this state he continued for some months. ‘‘Suddenly,’’ he says, ‘‘the character of a Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our trans- gressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the merey of, such a one. But the question arose, How ean it be proved that such a being does exist? Aside - from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state. .
“‘IT saw that the Bible did bring to view just such a Sa- viour as I needed; and I was perplexed to find how an unin- spired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Seriptures, which before were dark and contradictory, now became the lamp to my feet and light to my path. My mind became settled and satisfied. I found the Lord God to be a Rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could have ever rejected it. J found everything revealed that my heart could desire, and a rem- edy for every disease of the soul. I lost all taste for other reading, and applied my heart- to get wisdom from God.’’*
Miller publicly professed his faith in the reigion which -he had despised. But his infidel associates were not slow to bring forward all those arguments which he himself had often urged against the divine authority of the Scriptures. He was not then prepared to answer them; but he reasoned that if the Bible is a revelation from God, it must be con- sistent with itself; and that as it was given for man’s in-
' Bliss, S., ‘Memoirs of Wm. Miller,’’ pp, 65-67.
11—G. C.
320 ’ THE GREAT CONTROVERSY
struction, it must be adapted to his understanding. He determined to study the Scriptures for himself, and ascertain if every apparent contradiction could not be harmonized.
Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with seripture by the aid of the marginal references and the con- cordance. He pursued his study in a regular and method- ical manner; beginning with Genesis, and reading verse by - verse, he proceeded no faster than the meaning of the sev- eral passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. Thus whenever he met with a passage hard to be under- stood, he found an explanation in some other portion of the Seriptures. As he studied with earnest prayer for divine enlightenment, that which had before appeared dark to his understanding was made clear. He experienced the truth of the psalmist’s words, ‘‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’’*
With intense interest he studied the books of Daniel and the Revelation, employing the same principles of interpre- tation as in the other scriptures, and found, to his great joy, that the prophetic symbols could be understood. He saw that the prophecies, so far as they had been fulfilled, had been fulfilled literally; that all the various figures, meta- phors, parables, similitudes, etce., were either explained in their immediate connection, or the terms in which they were expressed were defined in other scriptures, and when thus explained, were to be literally understood. ‘‘I was thus satisfied,’? he says, ‘‘that the Bible is a system of revealed truths, so clearly and simply given that the way. faring man, though a fool, need not err therein. ’’? Link
= Ps LL9R 1S 0; ? Bliss, ‘Memoirs of Wm. Miller;’’ p. 70.
AN AMERICAN REFORMER 321
after link of the chain of truth rewarded his efforts, as step by step he traced down the great lines of prophecy. Angels of heaven were guiding his mind and opening the Scriptures to his understanding.
Taking the manner in which the prophecies had been fulfilled in the past, asa criterion by which to judge of the fulfilment of those which were still future, he be- came satisfied that the popular view of the spiritual reign of Christ—a temporal millennium before the end of the world — was not sustained by the word of God. This doctrine, poimting to a thousand years of righteousness and peace before the personal coming of the Lord, put far off the terrors of the day of God. But, pleasing though it may be, it is contrary to the teachings of Christ and His apostles, who declared that the wheat and the tares are to grow together until the harvest, the end of the world;* that ‘‘evil men and seducers shall wax worse and worse;’’ that ‘‘in the last days perilous times shall come ; and that the kingdom of darkness shall con- tinue until the advent of the Lord, and shall be con- sumed with the spirit of His mouth, and be destroyed with the brightness of His coming.’
The doctrine of the world’s conversion and the spiritual reign of Christ was not held by the apostohe church. It was not generally accepted by Christians until about the be- ginning of the eighteenth century. Like every other error, its results were evil. It taught men to look far in the future for the coming of the Lord, and prevented them from giving heed to the signs heralding His approach. It induced a feeling of confidence and security that was not well founded, and led many to neglect the preparation necessary in order to meet their Lord.
Miller found the literal, personal coming of Christ to be plainly taught in the Scriptures. Says Paul, ‘‘The Lord Himself shali descend from heaven with a shout, with the
a7 2
4Matt, 13:30, 38-41, Bay Mitine yey ale ®2 Thess. 2:8,
322 THE GREAT CONTROVERSY
voice of the Archangel, and with the trump of God.’’* And the Saviour declares: ‘‘They shall see the Son of man coming in the clouds of heaven with power and great glory.’’ ‘‘For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’’* He is to be accompanied by all the hosts of heaven. ‘“‘The Son of man shall come in His glory, and all the holy angels with Him.’’* ‘‘And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect.’’*
At His coming the righteous dead will be raised, and the righteous living will be changed. ‘‘We shall not all sleep,’’ says Paul, “‘‘but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.’’* And in his letter to the Thessalonians, after describing the coming of the Lord, he says: ‘‘The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’’*
Not until the personal advent of Christ can His people receive the kingdom. The Saviour said: ‘‘When 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: and He shall sepa- rate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.’’* We have seen by the scriptures just given that when the Son of man comes, the dead are raised incor- ruptible, and the living are changed. By this great change they are prepared to receive the kingdom; for Paul says,
*1 Thess. 4:16, 17. * Matt. 24:30, 27, 31. 5 Matt. 25:31-34, *1 Cor, 15:51-53,
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“Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.’’?* Man in his present state is mortal, corruptible; but the kingdom of God will be incorruptible, enduring forever. Therefore man in his present state cannot enter into the kingdom of God. But when Jesus comes, He confers immortality upon His people; and then He calls them to inherit the kingdom of which they have hitherto been only heirs.
These and other scriptures clearly proved to Miller’s mind that the events which were generally expected to take place before the coming of Christ, such as the universal reign of peace and the setting up of the kingdom of God upon the earth, were to be subsequent to the second advent. Further- more, all the signs of the times and the condition of the world corresponded to the prophetic description of the last days. He was forced to the conclusion, from the study of Seripture alone, that the period allotted for the continu- ance of the earth in its present state was about to close.
‘“Another kind of evidence that vitally affected my mind,’’ he says, ‘‘was the chronology of the Seriptures. ... I found that predicted events, which had been fulfilled in the past, often occurred within a given time. The one hun- dred and twenty years to the flood (Gen. 0:3); the seven days that were to precede it, with forty days of predicted rain (Gen. 7:4); the four hundred years of the sojourn of Abraham’s seed (Gen. 15:13) ; the three days of the butler’s and baker’s dreams (Gen. 40: 12-20); the seven years of Pharaoh’s (Gen. 41: 28-54); the forty years in the wilder- ness (Num. 14: 34); the three and a half years of famine (1 Kings 17:1);*... the seventy years’ captivity (Jer. 25:11); Nebuchadnezzar’s seven times (Dan. 4: 13-16); and the seven weeks, threescore and two weeks, and the one week, making seventy weeks, determined upon the Jews (Dan. 9; 24-27) — the events limited by these times were all once only a matter of prophecy, and were fulfilled in accordance with the predictions.’’ *
t1 Cor. 15:50. 7 See Luke 4:25. * Bliss, ‘‘Memoirs of Wm, Miller,’’ pp. 74, 75.
324 THE GREAT CONTROVERSY
When, therefore, he found, in his study of the Bible, © various chronological periods that, according to his under- standing of them, extended to the second coming. of Christ, he could not but regard them as the ‘“‘times before ap- pointed,’’ which God had revealed unto His servants. ‘‘The secret things,’’ says Moses, ‘‘belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever;’’* and the Lord declares by the prophet Amos, that He ‘‘will do nothing, but He revealeth His secret unto His servants the prophets.”’ * The students of God’s word may, then, confidently expect to find the most stupendous event to take place in human: history clearly pointed out in the Seriptures of truth.
‘“‘As I was fully convineed,’’ says Miller, ‘‘that ‘all Scripture given by inspiration of God is profitable;’* that it came not at any time by the will of man, but was written as holy men were moved by the Holy Ghost,’ and was writ- ten ‘for our learning, that we through patience and comfort of the Scriptures might have hope,’* I could but regard the chronological portions of the Bible as being as much a portion of the word of God, and as much entitled to our serious consideration, as any other portion of the Scerip- tures. J therefore felt that in endeavoring to comprehend what God had in His mercy seen fit to reveal to us, I had no right to pass over the prophetic periods.’’‘
The prophecy which seemed most clearly to reveal the time of the second advent was that of Dan. 8:14: ‘‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’’ Following his rule of making Scripture its own interpreter, Miller learned that a day in symbolic prophecy represents a year;° he saw that the period of 2300 prophetic days, or hteral years, would extend far beyond the close of the Jewish dispensation, hence it could not refer to the sanctuary of that dispensation. Miller accepted the generally received view, that in the Christian age the earth
Deut. 29:29, TT eeeAmos ese ®See 2 Tim. 3:16.
*2 Peter 1:21. 5 Rom. 15:4. °Num. 14:34; Eze. 4:6, "Bliss, ‘Memoirs of Wm, Miller,’’ p, 75.
AN AMERICAN REFORMER 825
is the sanctuary, and he therefore understood that the cleans- ing of the sanctuary foretold in Dan. 8:14 represented the purification of the earth by fire at the second coming of Christ. If, then, the correct starting-point could be found for the 2300 days, he concluded that the time of the second advent could be readily ascertained. Thus would be revealed the time. of that great consummation, the time when the present state, with ‘‘all its pride and power, pomp and vanity, wickedness and oppression, would come to an end;’’ when the curse would be ‘‘removed from off the earth, death be destroyed, reward be given to the servants of God, the prophets and saints, and them who fear His name, and those be destroyed that destroy the earth.’’’*
With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no elue to the start- ing-point of the 2300 days; the angel Gabriel, though com- manded to make Daniel understand the vision, gave him only a partial explanation. " As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘“‘fainted, and was sick certain days.’’ ‘‘And I was astonished at the vision,’’ he says, ‘‘but none understood it.’’
Yet God had bidden His messenger, ‘‘Make this man ‘to understand the. vision.’’ That commission must be ful- filled. In obedience to it, the angel, some time afterward, returned to Daniel, saying, ‘‘I am now come forth to give thee skill and understanding ;’’ ‘‘therefore understand the matter, and consider the vision.’’* There was one important point in the vision of chapter eight which had been left unex- plained, namely, that relating to time,—the period of the 2300 days; therefore the angel, in resuming his explana- tion, dwells chiefly upon the subject of time:
* Bliss, ‘Memoirs of Wm. Miller,’’ p. 76. *Dan. 9:22, 23, 25-27.
826 THE GREAT CONTROVERSY
‘‘Seventy weeks are determined upon thy people and upon thy holy city. ... Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for Himself. ... And He shall confirm the cove- nant with many for one week: and in the midst of the week He shall cause the sacrifice and the oblation to cease.’’
The angel had been sent to Damiel for the express pur- pose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the state- ment relative to time,—‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’’ After bidding Daniel ‘‘understand the matter, and consider the vision,’’ the very first words of the angel are, ‘‘Seventy weeks are determined upon thy people and upon thy holy city.’’ The word here translated ‘‘determined,’’ literally sig- nifies ‘‘cut off.’’ Seventy weeks, representing 490 years, are declared by the angel to be cut off, as specially pertaining te the Jews.. But from what were they cut off? As the 2300 days was the only period of time mentioned in chapter eight, it must be the period from which the seventy weeks were cut off; the seventy weeks must therefore be a part of the 2300 days, and the two periods must begin together. The seventy weeks were declared by the angel to date from the going forth of the commandment to restore and build Jerusalem. If the date of this commandment could be found, then the starting-point for the great period of the 2300 days would be ascertained.
In the seventh chapter of Ezra the decree is found.’ In its completest form it was issued by Artaxerxes, king of Persia, B. c. 457. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘‘according to the commandment [margin, decree] of Cyrus, and Darius, and Artaxerxes king of Persia.’’ These three kings, in originat-
+ Ezra 7:12-26,
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ing, re-affirming, and completing the decree, brought it to the perfection required by the prophecy to mark the begin- ning of the 2300 years. Taking sp.c. 457, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.
‘““From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks,’’— namely, sixty- nine weeks, or 483 years. The decree of Artaxerxes went into effect in the autumn of B.c. 457. From this date, 483 years extend to the autumn of a.p. 27... At that time this prophecy was fulfilled. The word ‘‘Messiah’’ signifies ‘‘the Anointed One.’’ In the autumn of a.p. 27, Christ was bap- tized by John, and received the anointing of the Spirit. The apostle Peter testifies that ‘‘God anointed Jesus of Nazareth with the Holy Ghost and with power.’’* And the Saviour Himself declared, ‘‘The Spirit of the Lord is upon Me, be- eause He hath anointed Me to preach the gospel to the poor.”’* After His baptism He went into Galilee, ‘‘preach- ing the gospel of the kingdom of God, and saying, The time is fulfilled.’’ *
‘“And He shall confirm the covenant with many for one week.’’ The ‘‘week’’ here brought to view is the last one of the seventy; it is the last seven years of the period allotted especially to the Jews. During this time, extending from A. D. 27 to A. v. 34, Christ, at first in person and afterward
_by His disciples, extended the gospel invitation especially to
the Jews. As the apostles went forth with the good tidings of the kingdom, the Saviour’s direction was, “‘Go not into the way of the Gentiles, and into any city of the Samari- tans enter ye not: but go rather to the lost sheep of the house of Israel.’’*
‘‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’’ In a.p. 31, three and a half
See Appendix; also diagram opposite page 328. 2 Acts 10:38. 5 Luke 4:18. “Mark 1:14, 15. 5 Matt. 10:5, 6.
21a—G. C.
328 THE GREAT CONTROVERSY
years after His baptism, our Lord was crucified. With the great sacrifice offered upon Calvary, ended that system of offerings which for four thousand years had pointed forward to the Lamb of God. Type had met antitype, and all the sacrifices and oblations of the ceremonial system were there to cease.
The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in a.p. 34. At that time, through the action of the Jewish Sanhedrim, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by per- secution to flee from Jerusalem, ‘‘went everywhere preach- ing the Word.’’ ‘‘Philip went down to the city of Samaria, and preached Christ unto them.’’ Peter, divinely guided, opened the gospel to the centurion of Cesarea, the God- fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings ‘“‘far hence unto the Gentiles.’’* :
Thus far every specification of the prophecies is strikingly fulfilled, and the beginning of the seventy weeks is fixed beyond question at B. co. 457, and their expiration in A.p. 34. From this data there is no difficulty in finding the termi- nation of the 2300 days. The seventy weeks — 490 days — having been cut off from the 2300, there were 1810 days remaining. After the end of 490 days, the 1810 days were still to be fulfilled. From a.p 384, 1810 years extend to 1844. Consequently the 2300 days of Dan. 8:14 terminate in 1844. At the expiration of this great prophetic period, upon the testimony of the angel of God, ‘‘the sanctuary shall be cleansed.’’ Thus the time of the cleansing of the sanc- tuary — which was almost universally believed to take place at the second advent— was definitely pointed out.
Miller and his associates at first believed that the 2300 days would terminate in the spring of 1844, whereas the prophecy
tActs 8:4,5; 22:21.
AN AMERICAN REFORMER 329
points to the autumn of that year.’ The misapprehension of this point brought disappointment and perplexity to those-who had fixed upon the earlier date as the time of the Lord’s coming. But this did not in the least affect the strength of the argument showing that the 2300 days termi- nated in the year 1844, and that the great event represented by the cleansing of the sanctuary must then take place.
Entering upon the study of the Scriptures as he had done, in order to prove that they were a revelation from God, Miller had not, at the outset, the slightest expectation of reaching the conclusion at which he had now arrived. He himself could hardly credit the results of his investigation. But the Seripture evidence was too clear and forcible to be set aside.
He had devoted two years to the study of the Bible, when, in 1818, he reached the solemn conviction that in about twenty-five years Christ would appear for the redemption of His people. “‘I need not speak,’’ says Miller, ‘‘of the joy that filled my heart in view of the delightful prospect, nor of the ardent longings of my soul for a participation in the joys of the redeemed. The Bible was now to me a new book. It was indeed a feast of reason; all that was dark, mystical, or obscure to me in its teachings, had been dissipated from my mind before the clear light that now dawned from its ‘sacred pages; and oh, how bright and glorious the truth appeared! All the contradictions and inconsistencies I had before found in the Word were gone; and although there were many portions of which I was not satisfied I had a full understanding, yet so much light had emanated from it to the illumination of my before darkened mind, that I felt a delight in studying the Scripture which I had not before supposed could be derived from its teachings.’’ *
“With the solemn conviction that such momentous events were predicted in the Scriptures to be fulfilled in so short a space of time, the question came home to me with mighty
1See diagram; also Appendix. 2 Bliss, ‘Memoirs of Wm. Miller,’’ pp. 76, 77.
25 Contro.
330 THE GREAT CONTROVERSY
power regarding my duty to the world, in view of the evi- dence that had affected my own mind.’’* He could not but feel that it was his duty to impart to others the hght which he had received. He expected to encounter opposition from the ungodly, but was confident that all Christians would rejoice in the hope of meeting the Saviour whom they pro- fessed to love. His only fear was, that in their great joy at the prospect of glorious deliverance, so soon to be consum- mated, many would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. He therefore hesitated to present it, lest he should be in error, and be the means of misleading others. He was thus led to review the evidences in support of the conclusions at which he had arrived, and to consider carefully every difficulty which presented itself to his mind. He found that objec- tions vanished before the light of God’s word, as mist be- fore the rays of the sun. Five years spent thus, left him fully convinced of the correctness of his position.
And now the duty of making known to others what he believed to be so clearly taught in the Scriptures, urged itself with new force upon him. ‘‘When I was about my business,’’ he said, ‘‘it was continually ringing in my ears, ‘Go and tell the world of their danger.’ This text was con- stantly occurring to me: ‘When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to © warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.’* I felt that if the wicked could be effectually warned, multitudes of them would repent; and that if they were not warned, their blood might be required at my hand.’’*
He began to present his views in private as he had oppor- tunity, praying that some minister might feel their force and devote himself to their promulgation. But he could
* Bliss, ‘‘Memoirs of Wm. Miller,’’ p. 81. 2 Eze. 33:8, 9. ° Bliss, p. 92,
AN AMERICAN REFORMER del
not banish the conviction that he had a personal duty to perform in giving the warning. The words were ever recur- ring to his mind, ‘‘Go and tell it to the world; their blood will I require at thy hand.’’ For nine years he waited, the burden still pressing upon his soul, until in 1831 he for the first time publicly gave the reasons of his faith.
As Elisha was called from following his oxen in the field, to receive the mantle of consecration to the prophetic office, so was Wilham Miller called: to leave his plow, and open to the people the mysteries of the kingdom of God. With trembling he entered upon his work, leading his hearers down, step by step, through the prophetic periods to the second appearing of Christ. With every effort he gained strength and courage as he saw the wide-spread interest excited by his words.
It was only at the solicitation of his brethren, in whose words he heard the call of God, that Muller consented to present his views in public. He was now fifty years of age, unaccustomed to public speaking, and burdened with a sense of unfitness for the work before him. But from the first his labors were blessed in a remarkable manner to the salvation of souls. His first lecture was followed by a relig- ious awakening in which thirteen entire families, with the exception of two persons, were converted. He was immedi- ately urged to speak in other places, and in nearly every place his labor resulted in a revival of the work of God. Sinners were converted, Christians were roused to greater consecration, and deists and infidels were led to acknowledge the truth of the Bible and the Christian religion. The testimony of those among whom he labored was, ‘‘A class of minds are reached by him not within the influence of other men.’’* His preaching was calculated to arouse the public mind to the great things of religion, and to check the growing worldliness and sensuality of the age.
In nearly every town there were scores, in some, hun- dreds, converted as the result of his preaching. In many
1 Bliss, ‘Memoirs of Wm. Miller,’’ p. 138.
832 THE GREAT CONTROVERSY
places Protestant churches of nearly all denominations were thrown open to him; and the invitations to labor usually came from the ministers of the several congregations. It was his invariable rule not to labor in any place to which he had not been invited, yet he soon found himself unable to comply with half the requests that poured in upon him. Many who did not accept his views as to the exact time of the second advent, were convinéed of the certainty and nearness of Christ’s coming and their need of preparation. In some of the large cities his work produced a marked impression. Liquor-dealers abandoned the traffic, and turned their shops into meeting-rooms; gambling dens were broken up; infidels, deists, Universalists, and even the most. aban- doned profligates were reformed, some of whom had not en- tered a house of worship for years. Prayer-meetings were estublished by the various denominations, in different quar- ters, at almost every hour, business men assembling at midday for prayer and praise. There was no extravagant: excitement, but an almost universal solemnity on the minds of the people. His work, like that of the early Reformers, tended rather to convinee the understanding and arouse the conscience than merely to excite the emotions. i In 1833 Miller received a license to preach, from the Baptist Church, of which he was a member. A _ large number of the ministers of his denomination also approved his work, and it was with their formal sanction that he continued his labors. He traveled and preached unceas- ingly, though his personal labors were confined principally to the New England and Middle States. For several years - his expenses were met wholly from his own private purse, and he never afterward received enough to meet the expense of travel to the places where he was invited. Thus his public labors, so far from being a pecuniary benefit, were a heavy tax upon his property, which gradually dimin- ished during this period of his life. He was the father of a large family, but as they were all frugal and industrious, his farm sufficed for their maintenance as well as his own.
AN AMERICAN REFORMER 333
In 1833, two years after Miller began to present in public the evidences of Christ’s soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus, ‘‘The stars shall fall from heaven.’’* And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God, ‘‘The stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.’’* This prophecy received a striking and impressive fulfilment in the great meteoric shower of No- vember 13, 1833. That was the most extensive and won- derful display of falling stars which has ever been recorded; “‘the whole firmament, over all the United States, being then, for hours, in fiery commotion! No celestial phenom- enon has ever occurred in this country, since its first set- tlement, which was viewed with such intense admiration by one class in the community, or with so much dread and alarm by another.’’ ‘‘Its sublimity and awful beauty still linger in many minds. . . . Never did rain fall much thicker than the meteors fell toward the earth; east, west, north, and south, it was the same. In a word, the whole heavens seemed in motion. . .. The display, as described in Professor Silliiman’s Journal, was seen all over North Amer- ica... . From two o’clock until broad daylight, the sky being perfectly serene and cloudless, an incessant play of dazzlingly brilliant luminosities was kept up in the whole heavens.’’ *
‘“‘No language, indeed, can come up to the splendor of that magnificent display; ... no one who did not witness it can form an adequate conception of its glory. It seemed as if the whole starry heavens had congregated at one point near the zenith, and were simultaneously shooting forth, with the velocity of lightning, to every part of the horizon; and yet they were not exhausted — thousands swiftly fol- luwed in the tracks of thousands, as if created for the
* Matt. 24:29. *Rev. 6:13.
8’Devens, R. M., ‘‘American Progress; or, The Great Events of the Greatest Century,’’ ch. 28, pars. 1-5.
334 THE GREAT CONTROVERSY
1
occasion.’ ‘A more correct picture of a fig-tree casting its figs when blown by a SAE wind, it was not possible to behold.’’’
In the New York Jowrnal " Commerce of Nov. 14, 1833, appeared a long article regarding this wonderful phenomenon, containing this statement: ‘‘No philosopher or scholar has told or recorded an event, I suppose, like that of yesterday morning. A prophet eighteen hundred years ago foretold it exactly, if we will be at the trouble of under- standing stars falling to mean falling stars, ... in the only sense in which it is.possible to be literally true.”’
Thus was displayed the last of those signs of His coming, concerning which Jesus bade His disciples, ‘‘When ye shall see all these things, know that it is near, even at the doors.’’ * After these signs, John beheld, as the great event next im- pending, the heavens departing as a scroll, while the earth quaked, mountains and islands removed out of their places, and the wicked in terror sought to flee from the presence of the Son of man.‘
Many who witnessed the falling of the stars, looked upon it as a herald of the coming judgment,—‘‘an awful type, a sure forerunner, a merciful sign, of that great and dreadful day.’’* Thus the attention of the people was directed to the fulfilment of prophecy, and many were led to give heed to the warning of the second advent.
In the year 1840, another remarkable fulfilment of proph- ecy excited wide-spread interest. Two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman empire. According to his ealeu- lations, this power was to be overthrown ‘‘in a.p. 1840, sometime in the month of August;’’ and only a few days previous to its accomplishment he wrote: ‘‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August,
* Reed, F., in the Christian Advocate and Journal, Dec. 13, 1833.
3¢éThe ola Countryman, ? in Portland evening Advertiser, Nov. 26, 1833, ® Matt. 24:33. ‘Rev. 6:12-17.
AN AMERICAN REFORMER 335
1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’’*
At the very time specified, Turkey, through her ambas- sadors, accepted the protection of the allied powers of Eu- rope, and thus placed herself under the control of Christian nations. The event. exactly fulfilled the prediction.. When it became known, multitudes were convinced of the correct- ness of the principles of prophetic interpretation adopted by. Miller and his associates, and a wonderful impetus was given to the Advent Movement. Men of learning and position united with Miller, both in preaching and publishing his views, and from 1840 to 1844 the work rapidly extended.
William Miller possessed strong mental powers, disci- plined by thought and study; and he added to these the wisdom of heaven, by connecting himself with the Source of wisdom. He was a man of sterling worth, who could not but command respect and esteem wherever integrity of character and moral excellence were valued. Uniting true kindness of heart with Christian humility and the power of self- control, he was attentive and affable to all, ready to listen to the opinions of others, and to weigh their arguments. Without passion or excitement, he tested all theories and doctrines by the word of God; and his sound reasoning, and thorough knowledge of the Scriptures, enabled him to refute error and expose falsehood,
Yet he did not prosecute his work without bitter opposi- tion. As with earlier Reformers, the truths which he pre- sented were not received with favor by popular religious teachers. As these could not maintain their position by the Scriptures, they were driven to resort to the sayings and doctrines of men, to the traditions of the Fathers. But the word of God was the only testimony accepted by the preachers of the advent truth. ‘‘The Bible, and the Bible only,’’? was their watchword. The lack of Scripture argu- 1aent on the part of their opponents was supplied by ridicule and scoffing. Time, means, and talents were employed in
1Litch, Josiah, article in Signs of the Times, and Expositor of Prophecy, Aug. 1, 1840. ?See Appendix.
336 THE GREAT CONTROVERSY
maligning those whose only offense was that they looked with joy for the return of their Lord, and were striving to live holy lives, and to exhort others to prepare for His appearing.
Earnest were the efforts put forth to draw away the minds of the people from the subject of the second advent. It was made to appear a sin, something of which men should be ashamed, to study the prophecies which relate to the coming of Christ and the end of the world. Thus the popular ministry undermined faith in the word of God. Their teaching made men infidels, and many took license to walk after their own ungodly lusts. Then the authors of the evil charged it all upon Adventists.
While drawing crowded houses of intelligent and atten- tive hearers, Miller’s name was seldom mentioned by the re- ligious press except by way of ridicule or denunciation. The careless and ungodly, emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blas- phemous witticisms, in their efforts to heap contumely upon him and his work. The gray-headed man who had left a comfortable home -to travel at his own expense*from city to city, from town to town, toiling unceasingly to bear to the world the solemn warning of the judgment near, was sneer- ingly. denounced as a fanatic, a liar, a speculating knave.
The ridicule, falsehood, and abuse heaped upon him called forth indignant remonstrance, even from the secular press. ‘‘To treat a subject of such overwhelming majesty and fearful consequences,’’ with lightness and ribaldry, was declared by worldly men to be ‘‘not merely to sport with the feelings of its propagators and advocates,’’ but ‘‘to make a jest of the day of judgment, to scoff at the Deity Himself, and contemn the terrors of His judgment-bar.’’’*
The instigator of all evil sought not only to counteract the effect of the advent message, but to destroy the mes- senger himself. Miller made a practical application of Scripture truth to the hearts of his hearers, reproving their
* Bliss, ‘Memoirs of Wm. Miller,’’ p. 183.
AN AMERICAN REFORMER 337
sins and disturbing their self-satisfaction, and his plain and ‘ cutting words aroused their enmity. The opposition man- ifested by church-members toward his message, emboldened the baser classes to go to greater lengths; and enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.
Despite all opposition, the interest in the Advent Move- ment had continued to increase. From scores and hundreds, the congregations had grown to as many thousands. Large accessions had been made to the various churches, but after a time the spirit of opposition was manifested even against these converts, and the churches began to take disciplinary steps with those who had embraced Miller’s views. This action called forth a response from his pen, in an address to Christians of all denominations, urging that if his doctrines were false, he should be shown his error from the Seriptures.
‘“What have we believed,’’ he said, “‘that we have not been commanded to believe by the word of God, which you yourselves allow is the rule, and only rule, of our faith and practice? What have we done that should call down such virulent denunciations against us from pulpit and press, and give you just cause to exclude us [Adventists] from your churches and fellowship?’’ ‘“‘If we are wrong, pray show us wherein consists our wrong. Show us from the word of God that we are in error; we have had ridicule enough; that can never convince us that we are in the wrong; the word of God alone can change our views. Our conclusions have been formed deliberately and prayerfully, as we have seen the evidence in the Scriptures.’’*
From age to age the warnings which God has sent to the world by His servants have been received with’ like inere- dulity and unbelief. When the iniquity of the antediluvians
1 Bliss, ‘‘ Memoirs of Wm. Miller,’’ pp. 250, 252.
338 THE GREAT CONTROVERSY
moved Him to.bring a flood of waters upon the earth, He first made known to them His purpose, that they nught have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction. But the message seemed to them an idle tale, and they believed it not. KEmboldened in their wickedness, they mocked the messenger of God, made light of his entreaties, and even accused him of presumption. How dare one man stand up against all the great men of the earth? If Noah’s message were true, why ‘did not all the world see it and believe it? One man’s assertion against the wisdom of thousands! They would not credit the warning, nor would they seek shelter in the ark.
Scoffers pointed to the things of nature,— to the unvary- ing succession of the seasons, to the blue skies that had never poured out rain, to the green fields refreshed by the soft dews of night,—and they cried out, ‘‘Doth he not speak parables?’’ In contempt they declared the preacher of righteousness to be a wild enthusiast; and they went on, more eager in their pursuit of pleasure, more intent upon their evil ways, than ever before. But their unbelief did’ not hinder the predicted event. God bore long with their wickedness, giving them ample opportunity for repentance; but at the appointed time His judgments were visited upon the rejecters of His mercy.
Christ declares that there will exist similar unbelief concerning His second coming. As the people of Noah’s day ‘‘knew not until the flood came, and took them all away; so,’’ in the words of our Saviour, ‘‘shall also the coming of the Son of man be.’’* When the professed people of God are uniting with the world, living as they live, and joining with them in forbidden pleasure; when the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity,— then, suddenly as the
*Matt. 24:39.
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lightning flashes from the heavens, will come the end of their bright visions and delusive hopes.
As God sent His servant to warn the world of the com- ing flood, so He sent chosen messengers to make known the nearness of the final judgment. And as Noah’s contem- poraries laughed to scorn the predictions of the preacher of righteousness, so in Miller’s day many, even of the professed people of God, scoffed at the words of warning.
And why were the doctrine and preaching of Christ’s second coming so unwelcome to the churches? While to the wicked the advent of the Lord brings woe and desola- tion, to the righteous it is fraught with joy and hope. This great truth had been the consolation of God’s faithful ones through all the ages; why had it become, like its Author, ‘‘a stone of stumbling and-a rock of offense’’ to His pro- fessed people? It was our Lord Himself who promised His disciples, ‘‘If I go and prepare a place for you, I will come again, and receive you unto Myself.’’* It was the com- passionate Saviour, who, anticipating the loneliness and sorrow of His followers, commissioned angels to comfort them with the assurance that He would come again in person, even as He went into heaven. As the disciples stood gazing intently upward to catch the last glimpse of Him whom they loved, their attention was arrested by the words, ““Ye men of Galilee, why stand ye gazing up into heaven? 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.’’* Hope was kindled afresh by the angel’s message. The disciples ‘‘returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God.’’ * They were not rejoicing because Jesus had been separated from them, and they were left to struggle with the trials and temptations of the world, but because of the angel’s assurance that He would come again.
The proclamation of Christ’s coming should now be, as when made by the angels to the shepherds of Bethlehem,
1 John 14:3, SActs: Lelie STLuke 24:52, 53.
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good tidings of great joy. Those who really love the Sa- viour cannot but hail with gladness the announcement founded upon the word of God, that He in whom their hopes of eternal life are centered, is coming again, not to be in- sulted, despised, and rejected, as at His first advent, but in power and glory, to redeem His people. It is those who do not love the Saviour, that desire Him to remain away; and there can be no more conclusive evidence that the churehes have departed from God than the irritation and animosity excited by this Heaven-sent message.
Those who accepted the advent doctrine were roused to the necessity of repentance and humiliation before God. Many had long been halting between Christ and the world; now they felt that it was time to take a stand. -‘*The things of eternity assumed to them an unwonted reality. Heaven was brought near, and they felt themselves guilty before God.’** Christians were quickened to new spiritual life. They were made to feel that time was short, that what they had to do for their fellow-men must be done quickly. Earth receded, eternity seemed to open before them, and the soul, with all that pertains to its immortal weal or woe, was felt to eclipse every temporal object. The Spirit of God rested upon them, and gave power to their earnest appeals to their brethren, as well as to sinners, to prepare for the day of God. The silent testimony of their daily life was a constant rebuke to formal and uneonseerated church-mem- bers. These did not wish to be disturbed in their pursuit of pleasure, their devotion to money-making, and their ambi- tion for worldly honor. Hence the enmity and opposition excited against the advent faith and those who proclaimed it,
As the arguments from the prophetic periods were found to be impregnable, opposers endeavored to discourage inves- tigation of the subject, by teaching that the prophecies were sealed. Thus Protestants followed in the steps of Romanists. While the papal echureh withholds the Bible* from the people, Protestant ehurches claimed that an important part
*Bliss, ‘‘ Memoirs of Wm. Miller,’* p, 146, *See Appendix,
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of the sacred word—and that the part which brings to view truths specially applicable to our time—could not be understood.
Ministers and people. declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed His disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘‘Whoso readeth, let him uwnderstand.’’* And the as- sertion that the Revelation is a mystery, not to be under- stood, is contradicted by the very title of the book: ‘‘The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.’’*
Says the prophet: ‘‘Blessed is he that readeth’’— there are those who will not read; the blessing is not for- them. “And they that hear’’— there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘‘And keep those things which are written therein’’— many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. * All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblessed.
In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.
To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God.
Matt. 24:15, * Rev: 1:1-3.
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He records the closing messages which are to ripen the har- vest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction... Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts be- fore them. None need be in dayvkness in regard to what is coming upon the earth.
Why, then, this wide-spread ignorance concerning an important part of Holy Writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the Revelator, foreseeing the warfare that would be waged against the study of the Revelation, pronounced a blessing upon all who should read, hear, and observe the words of the prophecy.
LIGHT THROUGH DARKNESS — 19
Tue work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.
No truth is more clearly taught in the Bible than that God by His Holy Spirit especially directs His servants on earth in the great movements for the carrying forward of the work of salvation. Men are instruments in the hand of God, employed by Him to accomplish His purposes of grace and mercy. Each has his part to act; to each is granted a measure of light, adapted to the necessities of his time, and sufficient to enable him to perform the work which God has given him te do. But no man, however honored of Heaven, has ever attained to a full understanding of the great plan of redemption, or even to a perfect appreciation of the divine purpose in the work for his own time. Men do not fully understand what God would accomplish by the work which He gives them to do; they do not comprehend, in all its bearings, the message which they utter in His name.
“‘Canst thou by searching find out God? canst thou find out the Almighty unto perfection?’’ ‘‘My thoughts are not your thoughts, neither are your ways My ways, saith the
(343)
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Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.’’ ‘‘I am God, and there is none hke Me, declaring the end from the beginning, and from ancient times the things that are not yet done.’’* ~ :
Even the prophets who were favored with the special illumination of the Spirit, did not fully comprehend the import of the revelations committed to them. The mean- ing was to be unfolded from age to age, as the people of God should need the instruction therein contained.
Peter, writing of the salvation brought to light through the gospel, says: Of this salvation ‘‘the prophets have in- quired. and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in thém did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister.’’*
Yet while it was not given to the prophets to, understand fully the things revealed to them, they earnestly sought to obtain all the light which God had been pleased to make manifest. They ‘‘inquired and searched diligently,” ‘‘searching what, or what manner of time the Spirit of Christ which was in them did signify.’’ What a lesson to the people of God in the Christian age, for whose benefit these prophecies were given to His servants! ‘‘Unto whom it was revealed that not unto themselves, but unto us they did minister.’’ Witness those holy men of God as they ‘inquired and searched diligently’’ concerning revelations given. them for generations that were yet unborn. Contrast their holy zeal with the listless unconeern with which the favored ones of later ages treat this gift of heaven. What a rebuke to the ease-loving, world-loving indifference whicl is content to declare that the prophecies cannot be under- stood. ;
—JOD 11372 Isa, 0020, 4s) 40 conan *1 Peter 1:10-12. ’
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Though the finite minds of men are inadequate to enter into the counsels of the Infinite One, or to understand fully the working out of His purposes, yet often it is because of some error or neglect on their own part, that they so dimly comprehend the messages of Heaven. Not infrequently the minds of the people, and even of God’s servants, are so blinded by human opinions, the traditions and false teach- ing of men, that they are able only partially to grasp the great things which He has revealed in His word. Thus it was with the disciples of Christ, even when the Saviour was with them in person. Their minds had become imbued with the popular conception of the Messiah as a temporal prince, who was to exalt Israel to the throne of universal empire, and they could not understand the meaning of His words foretelling His sufferings and death.
Jhrist Himself had sent them forth with the message, ““The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.’’’ That message was based on the prophecy of Daniel 9. The sixty-nine weeks were declared by the angel to extend to ‘‘the Messiah the Prince,’’ and with high hopes and joyful anticipations the disciples looked forward to the establishment of Messiah’s kingdom at Jerusalem, to rule over the whole earth.
They preached the message which Christ had committed to them, though they themselves misapprehended its mean- ing. While their announcement was founded on Dan. 9: 25, they did not see, in the next verse of the same chapter, that Messiah was to be cut off. From their very birth their hearts had been set upon the anticipated glory of an earthly empire, and this blinded -their understanding alike to the specifications of the prophecy and to the words of Christ.
They performed their duty in presenting to the Jewish nation the invitation of mercy, and then, at the very time when they expected to see their Lord ascend the throne of David, they beheld Him seized as a malefactor, scourged, derided, and condemned, and lifted up on the cross of
1Mark 1:15.
346 THE GREAT CONTROVERSY
Calvary. What despair and anguish wrung the hearts of those disciples during the days while their Lord was sleep- ing in the tomb!
Christ had come at the exact time and in the manner foretold by prophecy. The testimony of Scripture had been fulfilled in every detail of His ministry. He had preached the message of salvation, and ‘‘His word was with power.”’ The hearts of His hearers had witnessed that it was of Heaven. The word and the Spirit of God attested the divine commission of His Son.
The disciples still clung with undying affection to their beloved Master. And yet their minds were shrouded in uncertainty and doubt. In their anguish they did not then recall the words of Christ pointing forward to His suffering and death. If Jesus of Nazareth had been the true Messiah, would they have been thus plunged in grief and disappoint- ment? This was the question that tortured their souls while the Saviour lay in His sepulcher during the hopeless hours of that Sabbath which intervened between His death and His resurrection.
Though the night of sorrow gathered dark about these followers of Jesus, yet were they not forsaken. Saith the prophet: ‘‘When I sit in darkness, the Lord shall be a light unto me. ... He will bring me forth to the light, and I shall behold His righteousness.’’ ‘‘Yea, the darkness hideth not from Thee; but the night shineth as the day: the dark- ness and the light are both alike to Thee.’’ God hath spoken : “Unto the upright there ariseth light in the darknegs.’’ ‘I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.’’?!
The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘“‘The time is fulfilled; the kingdom of God is at
1 Micah 7:8,9; Ps. 189:12; 112:4; Isa, 42:16,
: LIGHT THROUGH DARKNESS 347
hand,’’ had been their message. At the expiration of ‘‘the time’’— the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘‘the Anointed One’’— Christ had received the anointing of the Spirit, after His baptism by John in Jordan. And the ‘‘kingdom of God’’ which they had declared to be at hand, was established by the death of Christ. This kingdom was not, as they had been taught’ to believe, an earthly empire. Nor was it that future, im- mortal kingdom which shall be set up when ‘‘the kingdom and dominion, and the greatness of: the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’’ that everlasting kingdom, in which ‘‘all dominions shall serve and obey Him.’’* As used in the Bible, the expression ‘‘kingdom of God’’ is employed to des- ignate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the com- passionate intercessor who is ‘‘touched with the feeling of our infirmities,’’ the apostle says, ‘‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’’* The throne of grace represents the king- dom of grace; for the existence of a throne implies the ex- istence of a kingdom. In many of His parables, Christ uses the expression, ‘‘the kingdom of heaven,’’ to designate the work of divine grace upon the hearts of men.
So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words, ‘“When 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.’ * This kingdom is yet future. It 1s not to be set up until the second advent of Christ.
The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could beecoime
*Dan, 7:27. * Heb, 4:16, Matt. 25-00, 32.
348 THE GREAT CONTROVERSY
its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mis- sion, the Saviour, wearied with the stubbornness and ingrati- tude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from ‘ His brow, and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘‘It is finished,’’ then the fulfilment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope — was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair, was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
Purposes of infinite merey were reaching their fulfil- ment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘‘spake as never man spake,’’ yet intermingled with the pure gold of their love for Jesus, was the base.alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘‘a strife among them, which of them should be accounted the greatest.’?* Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment-hall, the cross of Calvary. It was their pride of heart, their
+Luke 22:24.
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thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful —which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be intrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work, that the experience which seemed to them so bitter had been permitted.
After His resurrection, Jesus appeared to His disciples on the way to Emmaus, and ‘‘beginning at Moses and all the prophets, He expounded unto them in all the Serip- tures the things concerning Himself.’’* The hearts of the disciples were stirred. Faith was kindled. They were ‘“‘be- gotten again unto a lively hope,’’ even before Jesus revealed Himself to them. It was. His purpose to enlighten their understanding, and to fasten their faith upon the ‘‘sure word of prophecy.’’ He wished the truth to take firm root in their minds, not merely because it was supported by His personal testimony, but because of the unquestionable evi- dence presented by the symbols and shadows of the typical . law, and by the prophecies of the Old Testament. It was needful for the followers of Christ to have an intelligent faith, not only in their own behalf, but that they might carry the knowledge of Christ to the world. And as the very first step in imparting this knowledge, Jesus directed the disciples to ‘‘Moses and the prophets.’’ Such was the testimony given by the risen Saviour to the value and importance of the Old Testament Scriptures.
What a change was wrought in the hearts of the disci- ples, as they looked once more on the loved countenance of
*Luke 24:27.
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their Master!* In a more complete and perfect sense than ever before, they had ‘‘found Him, of whom Moses in the law, and the prophets, did write.’’ The uncertainty, the anguish, the despair, gave place to perfect assurance, to unclouded faith. What marvel that after His ascension they ‘‘were continually in the temple, praising and _bless- ing God.’’ The people, knowing only of the Saviour’s igno- minious death, looked to see in their faces the expression of sorrow, confusion, and defeat; but they saw there gladness and triumph. What a preparation these disciples had received for the work before them! They had passed through the deepest trial which it was possible for them to experience, and had seen how, when to human vision all was lost, the word of God had been triumphantly accomplished. Henee- forward what could daunt their faith, or chill the ardor of their love? In the keenest sorrow they had ‘‘strong consola- tion,’’ a hope which was as ‘‘an anchor of the soul, both sure and steadfast.’’* They had been witness to the wisdom and power of God, and they were ‘‘persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor.any other creature,’’ would be able to separate them from ‘‘the love of God, which is in Christ Jesus our Lord.’’ ‘‘In all these things,’’ they said, ‘‘we are more than conquerors through Him that loved us.’’* ‘‘The word of the Lord endureth forever.’’* And ‘‘who is he that condemneth? It is Christ that died, yea rather, that is risen again, who. is even at the right hand of God, who also maketh interces- sionfor/usi’’”
Saith the Lord: ‘‘My people shall never be ashamed.’’° ‘““Weeping may endure for a night, but joy cometh in the morning.’’" When on His resurrection day these disciples met the Saviour, and their hearts burned within them as they listened to His words; when they looked upon the head and hands and feet that had been bruised for them; when, before His ascension, Jesus led them out as far as Bethany,
tLuke 24:32. > Heb. 6:18, 19. Rom, 8:38, 39, 37. ST Beter, 125: 5Rom, 8:34. ‘Joel 2:26, 1S GLU RG,
LIGHT THROUGH DARKNESS dol
and lifting up His hands in blessing, bade them, ‘‘Go ye into all the world, and preach the gospel,’’ adding, ‘‘Lo, I am with you alway;’’* when on the day of Pentecost the prom- ised Comforter descended, and the power from on high was given, and the souls of the believers thrilled with the con- scious presence of their ascended Lord,— then, even though, hke His, their pathway led through sacrifice and martyrdom, would they have exchanged the ministry of the gospel of His grace, with the ‘‘crown of righteousness’’ to be received at His coming, for the glory of an earthly throne, which had been the hope of their earlier discipleship? He who is ‘“able to do exceeding abundantly above all that we ask or think,’’ had granted them, with the fellowship of His suffer- ings, the communion of His joy,— the joy of ‘‘bringing many sons unto glory,’’ joy unspeakable, ‘‘an eternal weight of glory,’’ to which, says Paul, ‘‘our light affliction, which is but for a moment,’’ is ‘‘not worthy to be compared.’’ The experience of the disciples who preached the ‘‘ gospel of the kingdom’’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘‘The time is fulfilled, the kingdom of God is at hand,’’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the Judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Dan. 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfilment of-a different portion of the same great prophetic period. Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long estab- lished in the church prevented them from arriving at a cor-
1 . . . 124. ¢. Mark 16:15; Matt. 28:20.
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rect interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning, they suffered disappoint- ment.
In explaining Dan. 8:14, ‘‘Unto two thousand and three hundred days, then shall the sanctuary be cleansed,’’ Miller, as has been stated, adopted the generally received view that the earth is the sanctuary, and he believed that the cleansing of the sanctuary represented the purification of the earth by fire at the coming of the Lord. When, therefore, he found that the close of the 2300 days was definitely foretold, he concluded that this revealed the time of the second advent. His error resulted from accepting the popular view as to what constitutes the sanctuary.
In the typical system, which was a shadow of the sacri- fice and priesthood of Christ, the cleansing of the sane- tuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement,— a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investi- gation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been | decided. Says Jesus, ‘‘My reward is with Me, to give every man according as his work shall be.’’* It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Rev. 14:7, ‘‘ Fear God, and give glory to Him; for the hour of His judgment is come.”’
Those who proclaimed this warning gave the right mes- sage at the right time. But as the early disciples declared, ‘“‘The time is fulfilled, and the kingdom of God is at hand,”’’
*Rey. 22:12.
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based on the prophecy of Daniel 9, while they failed to per- ceive that the death of the Messiah was foretold in the same scripture; so Miller and his associates preached the message based on Dan. 8:14 and Rev. 14:7, and failed to see that - there were still other messages brought to view in Revela- tion 14, which were also to be given before the advent of the Lord. As the disciples were mistaken in regard to the king- dom to be set up at the end of the seventy weeks, so Advent- ists were mistaken in regard to the event to take place at the expiration of the 2300 days. In both cases there was an acceptance of, or rather an adherence to, popular errors that blinded the mind to the truth. Both classes fulfilled the will of God in delivering the message which He desired to be given, and both, through their own misapprehension of their message, suffered disappointment.
Yet God accomplished His own beneficent purpose in per- mitting the warning of the judgment to be given just as it was. The great day was at hand, and in His providence the people were brought to the test of a definite time, in order to reveal to them what was in their hearts. The message was designed for the testing and purification of the church. They were to be led to see whether their affections were set upon this world or upon Christ and heaven. They professed to love the Saviour; now they were to prove their love. Were they ready to renounce their worldly hopes and ambi- tions, and welcome with joy the advent of their Lord? The message was designed to enable them to discern their true spiritual state; it was sent in mercy to arouse them to seek the Lord with repentance and humiliation.
The disappointment also, though the result of their own misapprehension of the message which they gave, was to be overruled for good. It would test the hearts of those who had professed to receive the warning. In the face of their disappointment, would they rashly’ give up their experience, and cast away their confidence in God’s word? or would they, in prayer and humility, seek to discern where they
354 THE GREAT CONTROVERSY
had failed to comprehend the significance of the prophecy ? How many had moved from fear, or from impulse and ex- citement? How many were half-hearted and unbelieving? Multitudes professed to love the appearing of the Lord. When called to endure the scoffs and reproach of the world, and the test of delay and disappointment, would they renounce the faith? Because they did not immediately un- derstand the dealings of God with them, would they cast aside truths sustained by the clearest testimony of His word?
This test would reveal the strength of those who with real faith had obeyed what they believed to be the teaching of the word and the Spirit ‘of God. It would teach them, as only such an experience could, the danger of accepting the theories and interpretations of men, instead of making the Bible its own interpreter. To the children of faith the per- plexity and sorrow resulting from their error, would work the needed correction. They would be led to a closer study of the prophetic word. They would be taught to examine more carefully the foundation of their faith, and to reject everything, however widely accepted by the Christian world, that was not founded upon the Scriptures of truth.
With these believers, as with the first disciples, that which in the hour of trial seerned dark to their understanding, would afterward be made plain. When they should see the ‘fend of the Lord,’’ they would know that notwithstanding the trial resulting from their errors, His purposes of love toward them had been steadily fulfilling. They would learn by a blessed experience that He is ‘‘very pitiful, and of tender mercy;’’ that all His paths ‘‘are merey and truth unto such as keep His covenant and His testimonies.’’
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A GREAT RELIGIOUS AWAKENING — 20
A GREAT religious awakening under the proclamation of Christ’s soon coming, is foretold in the prophecy of the first angel’s message of Revelation 14. An angel is seen flying ‘‘In the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.’’ ‘‘With a loud voice’’ he proclaims the message, ‘‘Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’’*
The fact that an angel is said to be the herald of this “warning, is significant. By the purity, the glory, and the power of the heavenly messenger, divine wisdom has been pleased to represent the exalted character of the work to be accomplished by the message, and the power and glory that were to attend it. And the angel’s flight ‘‘in the midst of heaven,’’ the ‘‘loud voice’’ with which the warn- ing is uttered, and its promulgation to all ‘‘that dwell on the earth,’’—‘‘to every nation, and kindred, and tongue, and people,’’— give evidence of the rapidity and world- wide extent of the movement.
The message itself sheds light as to the time when this movement is to take plate. It is declared to be a part of the ‘‘everlasting gospel;’’ and it announces the opening of
Rev. 14:6, 7. (355)
356 THE GREAT CONTROVERSY
the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which re- lated to the last days, Daniel was bidden to close up and seal ‘‘to the time of the end.’’ Not till we reach this time could a message concerning the judgment be proclaimed, based on a fulfilment of these prophecies. But at the time of the end, says the prophet, ‘‘many shall run to and fro, and knowledge shall be increased.’’*
The apostle Paul warned the church not to look for the coming of Christ in his day. ‘‘That day shall not eome,”’ he says, ‘“‘except there come a falling away first, and that man of sin be revealed.’’* Not till after the gveat apostasy, and the long period of the reign of the ‘‘man of sin,’’ can we look for the advent of our Lord. The ‘‘man of sin,’’ which is also styled the “‘‘mystery: of iniquity,’’ thé ‘‘son of per- dition,’’ and ‘‘that wicked,’’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judg- ment near.
‘Dan. 12:4. 72° Thess. 2:3.
A GREAT RELIGIOUS AWAKENING 857
Like the great Reformation of the sixteenth century, the Advent Movement appeared in different countries of Chris- tendom at the same time. In both Europe and America, men of faith and prayer were led to the study of the prophecies, and tracing down the inspired record, they saw convineing evidence that the end of all things was at hand. In different lands there were isolated bodies of Christians who, solely by the study of the Scriptures, arrived at the belief that the Saviour’s advent was near.
In 1821, three years after Miller had arrived at his expo- sition of the prophecies pointing to the time of the judgement, Dr. Joseph Wolff, ‘‘the missionary to the world,’’ began to proclaim the Lord’s soon coming. Wolff was born in Germany, of Hebrew parentage, his father being a Jewish rabbi. While very young, he was convineed of the truth of the Christian religion. Of an active, inquiring mind, he had been an eager listener to the conversations that took place in his father’s house, as devout Hebrews daily assem- bled to recount the hopes and anticipations of their people, the glory of the coming Messiah, and the restoration of Israel. One day hearing Jesus of Nazareth mentioned, the boy inquired who He was. ‘‘A Jew of the greatest talent,’’ was the answer; ‘‘but as He pretended to be the Messiah, the Jewish tribunal sentenced Him to death.’’ ‘‘Why,”’’ rejoined the questioner, ‘‘is Jerusalem destroyed, and why are we in captivity?’’? ‘‘Alas, alas!’’ answered his father, ‘because the Jews murdered the prophets.’’ The thought was at once suggested to the child, ‘‘Perhaps Jesus was also a prophet, and the Jews killed Him when He was in- nocent.’’* So strong was this feeling, that though forbidden to enter a Christian church, he would often linger outside to listen to the preaching.
When only seven -years old, he was Peeiae to an aged Christian neighbor of the future triumph of Israel at the advent of the Messiah, when the old man said kindly, ‘‘ Dear boy, I will tell you who the real Messiah was: He was Jesus
1¢¢Travels and Adventures of the Rev. Joseph Wolff,’’ Vol. I, p. 6 (ed. 1860),
358 THE GREAT CONTROVERSY
of Nazareth, ... whom your ancestors have crucified, as’
they did the prophets of old. Go home and read the fifty- third chapter of Isaiah, and you will be convinced that Jesus Christ is the Son of God.’’* Conviction at once fast- ened upon him. He went home and read the scripture, wondering to see how perfectly it had been fulfilled in Jesus of Nazareth. Were the words of the Christian true? The boy asked of his father an explanation of the proph- ecy, but was met with a silence so stern that he never again dared to refer to the subject. This, however, only increased his desire to know more of the Christian religion.
The knowledge he sought was studiously kept from him in his Jewish home; but when only eleven years old, he left his father’s house, and went out into the world to gain for himself an education, to choose his-religion and ,his life-work, He found a home for a time with kinsmen, but was soon driven from them as an apostate, and alone and penniless he had to make his own way among strangers. He went from place to place, studying diligently, and maintaining himself by teaching Hebrew. Through the influence of a Cathohe instructor, he was led to accept the Romish faith, and formed the purpose of becoming a missionary to his own people. With this object he went, a few years later, to pursue his studies in the College of the Propaganda at Rome. Here his habit of independent thought and candid speech brought upon him the imputation of heresy. He openly attacked the abuses of the church, and urged the necessity of reform. Though at first treated with special favor by the papal dignitaries, he was after a time removed from Rome. Under the surveillance of the church he went from place to place, until it became evident that he could never be brought to submit to the bondage of Romanism. He was declared to be incorrigible, and was left at liberty to go where he pleased. He now made his way to England, and profess- ing, the Protestant faith, united with the English Church. After two years’ study he set out, in 1821, upon his mission.
*«
&
A GREAT RELIGIOUS AWAKENING 359
While Wolff accepted the great truth of Christ’s first advent as ‘‘a man of sorrows, and acquainted with grief,’’ he saw that the prophecies bring to view with equal clear- ness His second advent with power and glory. And while he sought to lead his people to Jesus of Nazareth as the Prom- ised One, and to point them to His first coming in humilia- tion as a sacrifice for the sins of men, he taught them also of His second coming as a king and deliverer.
‘* Jesus of Nazareth, the true Messiah,’’ he said, ‘‘whose hands and feet were pierced, who was brought like a lamb to the slaughter, who was the Man of sorrows and acquainted with grief, who after the scepter was taken from Judah, and the legislative power from between his feet, came the first time; shall come the second time in the clouds of heaven, and with the trump of the ‘Archangel,’’* ‘‘and shall stand upon the Mount of Olives; and that dominion, once con- signed to Adam over the creation, and forfeited by him (Gen. 1:26; 3:17), shall be given to Jesus. He shall be king over all the earth. The groanings and lamentations of the creation shall cease, but songs of praises and thanks- givings shall be heard. .. . When Jesus comes in the glory of His Father, with the holy angels, .:. the dead _be- lievers shall rise first. 1 Thess. 4:16; 1 Cor. 15:23. This is what we Christians call the first resurrection. Then the animal kingdom shall change its nature (Isa. 11: 6-9), and be subdued unto Jesus. Psalm 8. Universal peace shall prevail.’’* ‘‘The Lord again shall look down upon the earth, and say, ‘Behold, it is very good.’ ’’*
Wolff believed the coming of the Lord to be at hand, his interpretation of the prophetic periods placing the great consummation within a very few years of the time pointed out by Miller. To those who urged from the scripture, ‘‘Of that day and hour knoweth no man,’’ that men are to know nothing concerning the nearness of the advent, Wolff re- plied: ‘‘Did our Lord say that that day and hour should never be known? Did He not give us signs of the times, in
1 Wolff, ‘‘Researches and Missionary Labors,’’ p. 62 (ed. 1835). *¢* Journal of the Rey. Joseph Wolff,’’ pp. 378, 379 (ed. 1839). ®Tdem, p. 294.
a7 Contra
360 THE GREAT CONTROVERSY
order that we may know at least the approach of His coming, as one knows the approach of the summer by the fig-tree putting forth its leaves? Matt. 24:32. Are we never to know that period, whilst He Himself exhorteth us not only to read Daniel the prophet, but to understand it? and in that very Daniel, where it is said that the words were shut up to the time of the end (which was the case in his time), and that ‘many shall run to and fro’ (a Hebrew expression for observing and thinking upon the time), ‘and knowledge’ (regarding that time) ‘shall be increased.’ Dan. 12:4. Be- sides this, our Lord does not intend to say by this, that the approach of the time shall not be known, but that the exact ‘day and hour knoweth no man.’ Enough, He does say, shall be known by the signs of the times, to induce us to prepare for His coming, as Noah prepared the ark.’’’ |
Concerning the popular system of interpreting, or misin- terpreting, the Scriptures, Wolff wrote: ‘‘The greater part of the Christian church have swerved from the plain sense of Scripture, and have turned to the phantomizing system of the Buddhists, who believe that the future happiness of mankind will consist in moving about in the air, and sup- pose that when they are reading Jews, they must understand Gentiles; and when they read Jerusalem, they must under- stand the church; and if it is said earth, it means sky; and for the coming of the Lord they must understand the prog- ress of the missionary societies; and going up to the moun- tain of the Lord’s house, signifies a grand class-meeting of Methodists.’’*
During the twenty-four years from 1821 to 1845, Wolff traveled extensively: in Africa, visiting Egypt and Abys- sinia; in Asia, traversing Palestine, Syria, Persia, Bokhara, and India. He also visited the United States, on the jour- ney thither preaching on the island of St. Helena. He arrived in New York in August, 1837; and after speaking in that city, he preached in Philadelphia and Baltimore, and finally proceeded to Washington. Here, he says, ‘‘on a motion brought forward by the ex-president, John Quincy
* Wolff, ‘‘Researches and Missionary Labors,’’ pp. 404, 405. *** Journal of the Rey. Joseph Wolff,’’ p. 96.
A GREAT RELIGIOUS AWAKENING 361
Adams, in one of the houses of Congress, the House unani- mously granted to me the use of the Congress Hall for a lecture, which I delivered on a Saturday, honored with the presence of all the members of Congress, and also of the bishop of Virginia, and of the clergy and citizens of Wash- ington. The same honor was granted to me by the mem- bers of the government of New Jersey and Pennsylvania, in whose presence I delivered lectures on my researches in Asia, and also on the personal reign of Jesus Christ.’’*
Dr. Wolff traveled in the most barbarous countries, with- out the protection of any European authority, enduring many hardships, and surrounded with countless perils. He was bastinadoed and starved, sold as a slave, and three times condemned to death. He was beset by robbers, and some- times nearly perished from thirst. Once he was stripped of all that he possessed, and left to travel hundreds of miles on foot through the mountains, the snow beating in his face, and his naked feet benumbed by contact with the frozen ground.
When warned against going unarmed among savage and hostile tribes, he declared himself ‘‘ provided with arms, ’’— ‘‘prayer, zeal for Christ, and confidence in His help.’’ ‘‘I am also,’’ he said, ‘‘provided with the love of God and my neighbor in my heart, and the Bible is in my hand.’’* The Bible in Hebrew and English he carried with him wherever he. went. Of one of his later journeys he says, ‘“‘I... kept the Bible open in my hand. I felt my power was in the book, and that its might would sustain me.’’*
Thus he persevered in his labors until the message of the judgment had been carried to a large part of the hab- itable globe. Among Jews, Turks, Parsees, Hindoos, and many other nationalities and races, he distributed the word of God in these various tongues, and everywhere heralded the approaching reign of the Messiah.
In his travels in Bokhara he found the doctrine of the Lord’s soon coming held by a remote and isolated people.
1 SAdamMssWertio Do ineberissOft; “7p. 192: ‘Tdem, p. 201.
362 THE GREAT CONTROVERSY
The Arabs of Yemen, he says, ‘‘are in possession of a book ealled ‘Seera,’ which gives notice of the second coming of Christ and His reign in glory; and they expect great events to take place in the year 1840.’’* ‘‘In Yemen... I spent six days with the children of Rechab. They drink no wine, plant no vineyard, sow no seed, and live in tents, and re- member good old Jonadab, the son of Rechab; and I found in their company children of Israel, of the tribe of Dan, . who expect, with the children of Rechab, the speedy arrival of the Messiah in the clouds of heaven.”’ *
A similar belief was found by another missionary to exist in Tartary. A Tartar priest put the question to the mission- ary, as to when Christ would come the second time. When the missionary answered that he knew nothing about it, the priest seemed greatly surprised at such ignorange in one who professed to be a Bible teacher, and stated his own belief, founded on prophecy, that Christ would come about 1844.
As early as 1826 the advent message began to be preached in England. The movement here did not take so definite a form as in America; the exact time of the advent was not so generally taught, but the great truth of Christ’s soon com- ing in power and glory was extensively proclaimed. And this not among the dissenters and non-conformists only. Mourant Brock, an English writer, states that about seven hundred ministers of the Church of England were engaged in preaching this ‘‘gospel of the kingdom.’’ The message pointing to 1844 as the time of the Lord’s coming was also given in Great Britain. Advent publications from the United States were widely circulated. Books and journals were republished in England. And in 1842, Robert Winter, an Englishman by birth, who had received the advent faith in America, returned to his native country to herald the coming of the Lord. Many united with him in the work, and the message of the judgment was proclaimed in various parts of England.
+ Journal of the Rev. Joseph Wolff,’’ p. 377. *Idem, p. 389.
A GREAT RELIGIOUS AWAKENING 363
In South America, in the midst of barbarism and _priest- craft, Lacunza, a Spaniard and a Jesuit, found his way to the Scriptures, and thus received the truth of Christ’s speedy return. Impelled to give the warning, yet desiring to escape the censures of Rome, he published his views under the assumed name of ‘‘Rabbi Ben-Israel,’’ representing himself as a converted Jew. lLacunza lived in the eighteenth cen- tury, but it was about 1825 that his book, having found its way to London, was translated into the English language. Its publication served to deepen the interest already awak- ening in England in the subject of the second advent.
In Germany the doctrine had been taught in the eight- eenth century by Bengel, a minister in the Lutheran Church, and a celebrated biblical scholar and critic. Upon com- pleting his education, Bengel had ‘‘devoted himself to the study of theology, to which the grave and religious tone of his mind, deepened and strengthened by his early train- ing and discipline, naturally inclined him. Like other young men of thoughtful character, before and since, he had to struggle with doubts and difficulties of a religious nature, and ‘he alludes, with much feeling, to the ‘many arrows which pierced his poor heart, and made his youth hard to bear.’ ’’* Becoming a member of the consistory of Wiirtemberg, he advocated the cause of religious liberty. ‘While maintaining the rights and privileges of the church, he was an advocate for all reasonable freedom being ac- corded to those who felt themselves bound, on grounds of ‘conscience, to withdraw from her communion.’’* The good effects of this policy are still felt in his native provinee.
It was while preparing a sermon from Revelation 21 for ‘Advent Sunday”’ that the light of Christ’s second coming broke in upon Bengel’s mind. The prophecies of the Rev- elation unfolded to his understanding as never before. Over- whelmed with a sense of the stupendous importance and surpassing glory of the scenes presented by the prophet, he was forced to turn for a time from the contemplation of the
1Encyclopedia Britannica, art. Bengel (ninth edition).
364 THE GREAT CONTROVERSY
subject. In the pulpit it again presented itself to him with all its vividness and power. From that time he devoted himself to the study of the prophecies, especially those of the Apocalypse, and soon arrived at the belief that they pointed to the coming of Christ as near. The date which he fixed upon as the time of the second advent was within a very few years of that afterward held by Miller. Bengel’s writings have been spread throughout Christen- dom. His views of: prophecy were quite generally received in his own state of Wiirtemberg, and to some extent in other parts of Germany. The movement continued after his death, and the advent message was heard in Germany at the same time that it was attracting attention in other lands. At an early date some of the believers went to Russia, and there formed colonies, and the faith of Christ’s soon coming is still held by the German churches of that country. The light shone also in France and Switzerland. At Geneva, where Farel and Calvin had spread the truths of the Reformation, Gaussen preached the message of the second advent. While a student at school, Gaussen had encountered that spirit of rationalism which pervaded all Europe during the latter part of the eighteenth and the opening of the nine- teenth century; and when he entered the ministry he was not only ignorant of true faith, but inclined to skepticism. In his youth he had become interested in the study of proph- ecy. After reading Rollin’s ‘‘ Ancient History,’’ his attention was called to the second chapter of Daniel, and he was. struck with the wonderful exactness with which the proph- ecy had been fulfilled, as seen in the historian’s record. Here was a testimony to the inspiration of the Scriptures, which served as an anchor to him amid the perils of later years. He could not rest satisfied with the teachings of rationalism, and in studying the Bible and searching for clearer light he was, after a time, led to a positive faith. As he pursued his investigation of the prophecies, he arrived at the belief that the coming of the Lord was at hand. Impressed with the solemnity and importance of
A GREAT RELIGIOUS AWAKENING 365
this great truth, he desired to bring it before the people; but the popular belief that the prophecies of Daniel are mys- teries and cannot be understood, was a serious obstacle in his way. He finally determined —as Farel had done before him in evangelizing Geneva—to begin with the children, through whom he hoped to interest the parents.
‘“‘T desire this to be understood,’’ he afterward said, speaking of his object in this undertaking, ‘‘it is not be- cause of its small importance, but on the contrary because of its great value, that I wished to present it in this familiar form, and that I addressed it to the children. I desired to be heard, and I feared that I would not be if I addressed myself to the grown people first.’’? ‘‘I determined therefore to go to the youngest. I gather an audience of children; if the. group enlarges, if it is seen that they listen, are pleased, interested, that they understand and explain the subject, I am sure to have a second circle soon, and in their turn, grown people will see that it is worth their while to sit down and study. When this is done, the cause is gained.’’’*
The effort was successful. As he addressed the children, older persons came to listen. The galleries of his church were filled with attentive hearers. Among them were men of rank and learning, and strangers and foreigners visiting Geneva; and thus the message was carried to other parts.
Eneouraged by this suecess, Gaussen published his les- sons, with the hope of promoting the study of the prophetic books in the churches of the French-speaking people. ‘‘To publish instruction given to the children,’’ says Gaussen, ‘‘is to say to adults, who too often neglect such books under the false pretense that they are obscure, ‘How can they be obscure, since your children understand them?’’’ ‘‘I had a great desire,’’ he adds, ‘‘to render a knowledge of the proph- ecies popular in our flocks, if possible.’’. ‘There is no study, indeed, which it seems to me answers the needs of the time . better.’’ ‘‘It is by this that we are to prepare for the tribu- lation near at hand, and watch and wait for Jesus Christ.’’
*Gaussen, L., ‘Daniel the Prophet,’’ Vol. II, Preface.
366 THE GREAT CONTROVERSY
Though one of the most distinguished and beloved ot preachers in the French language, Gaussen was after a time suspended from the ministry, his principal offense being that instead of the church’s catechism, a tame and rationalistic manual, almost destitute of positive faith, he had used the Bible. in giving instruction to the youth. He afterward became teacher in a theological school, while on Sunday he continued his work as eatechist, addressing the children, and instructing them in the Scriptures. His works on prophecy also excited much interest. From the professor’s chair, through the press; and in his favorite occupation as teacher of children, he continued for many years to exert an extensive influence, and was instrumental in calling the attention of many to the study of the prophecies which showed that the coming of the Lord was near.
In Seandinavia also the advent message was proclaimed, and a wide-spread interest was kindled. Many were roused from their careless security, to confess and forsake their sins, and seek pardon in the name of Christ. But the clergy of the state church opposed the movement, and through their influence some who preached the message were thrown into prison. In many places where the preachers of the Lord’s soon coming were thus silenced, God was pleased to send the message, in a miraculous manner, through little children. As they were under age, the law of the state could not restrain them, and they were permitted to speak unmolested.
The movement was chiefly among the lower class, and it was in the humble dwellings of the laborers that the people assembled to hear the warning. The child-preachers
themselves were mostly poor cottagers. Some of them were “not more than six or eight years of age; and while their lives testified that they loved the Saviour, and were trying to live in obedience to God’s holy requirements, they ordinarily ~ manifested only the intelligence and ability usually seen in children of that age. When standing before the people, however, it was evident that they were moved by an influ-
A GREAT RELIGIOUS AWAKENING 367
ence beyond their own natural gifts. Tone and manner changed, and with solemn power they gave the warning of tae judgment, employing the very words of Scripture, ““Fear God, and give glory to Him; for the hour of His judgment is come.’’? They reproved the sins of the people, not only condemning immorality and vice, but rebuking worldliness and backsliding, and warning their hearers to make haste to flee from the wrath to come.
The people heard with trembling. The convicting Spirit of God spoke to their hearts. Many were led to search the Seriptures with new and deeper interest, the intemperate and immoral were reformed, others abandoned their dis- honest practices, and a work was done so marked that even ministers of the state church were forced to acknowledge that the hand of God was in the movement.
It was God’s will that the tidings of the Saviour’s com- ing should be given in the Scandinavian countries; and when the voices of His servants were silenced, He put His Spirit upon the children, that the work might be accom- plished. When Jesus drew near to Jerusalem attended by the rejoicing multitudes that, with shouts of triumph and the waving of palm branches, heralded Him as the Son of David, the jealous Pharisees called upon Him to silence them; but Jesus answered that all this was in fulfilment of prophecy, and if these should hold their peace, the very stones would cry out. The people, intimidated by the threats of the priests and rulers, ceased their joyful procla- mation as they ‘entered the gates of Jerusalem; but the children in the temple courts afterward took up the refrain, and waving their branches of palm, they cried, “‘ Hosanna to the Son of David!’’* When the Pharisees, sorely dis- pleased, said unto Him, ‘‘Hearest Thou what these say?’’ Jesus answered, ‘‘Yea; have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise ?’’ As God wrought through children at the time of Christ’s first advent, so He wrought through them in giving the
* Matt. 21:8-16.
368 THE GREAT CONTROVERSY
message of His second advent. God’s word must be ful- filled, that the proclamation of the Saviour’s coming should be given to all peoples, tongues, and nations.
To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent Movement. It was here that the prophecy of the first angel’s message had its most direct fulfilment. The writings of Miller and his asso- . ciates were carried to distant lands. Wherever mission- aries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, “‘Fear God, and give glory to Him; for the hour of. His judgment is come.”’
The testimony of the prophecies which seemed to point to the coming of Christ in the spring of 1844, took deep hold of the minds of the people. As the message went from State to State, there was everywhere awakened wide-spread in- terest. Many were convinced that the arguments from the prophetic periods were correct, and sacrificing their pride of opinion, they joyfully received the truth. Some ministers laid aside their sectarian views and feelings, left their sal- aries and their churches, and united in proclaiming the coming of Jesus. There were comparatively few minis- ters, however, who would accept this message; therefore it was largely committed to humble laymen. Farmers left their fields, mechanics their tools, traders their merchandise, professional men their positions; and yet the number of workers was small in comparison with the work to be ac- complished. The condition of an ungodly church and a world lying in wickedness, burdened the souls of the true watchmen, and they willingly endured toil, privation, and suffering, that they might call men to repentance unto sal- vation. -Though opposed by Satan, the work went steadily forward, and the advent truth was accepted by many thousands,
A GREAT RELIGIOUS AWAKENING 369
Everywhere the searching testimony was heard, warning’ sinners, both worldlings and echureh-members, to flee from the wrath to come. Like John the Baptist, the forerunner of Christ, the preachers laid the axe at the root of the tree, and urged all to bring forth fruit meet for repentance. Their stirring appeals were in marked contrast to the assur- ances of peace and safety that were heard from popular pul- pits; and wherever the message was given, it moved the people. The simple, direct testimony of the Seriptures, set home by the power of the Holy Spirit, brought a weight of conviction which few were able wholly to resist. Professors of religion were roused from their false security. They saw their backslidings, their worldliness and unbelief, their pride and selfishness. Many sought the Lord with repentance and humiliation. The affections that had so long clung to earthly things they now fixed upon heaven. The Spirit of: God rested upon them, and with hearts softened and _ sub- dued they joined to sound the ery, ‘‘Fear God, and give glory to Him; for the hour of His judgment is come.’’
Sinners inquired with weeping, ‘‘What must I do to be saved?’’ Those whose lives had been marked with dishon- esty were anxious to make restitution. All who found peace in Christ longed to see others share the blessing. The hearts of parents were turned to their children, and the hearts of children to their parents. The barriers of pride and reserve were swept away. Heartfelt confessions were made, and the members of the household labored for the salvation of those who were nearest and dearest. Often was heard the sound of earnest intercession. Everywhere were souls in deep anguish, pleading with God. Many wrestled all night in prayer for the assurance that their own sins were par- doned, or for the conversion of their relatives or neighbors.
All classes flocked to the Adventist meetings. Rich and poor, high and low, were, from various causes, anxious to hear for themselves the doctrine of the second advent. The Lord held the spirit of opposition in check while His servants
370 THE GREAT CONTROVERSY
explained the reasons of their faith. Sometimes the instru- ment was feeble; but the Spirit of God gave power to His truth. The presence of holy angels was felt in these assem- blies, and many were daily added to the believers. As the evidences of Christ’s soon coming were repeated, vast crowds listened in breathless silence to the solemn words. Heaver and earth seemed to approach each other. The power of Ged was felt upon old and young and middle-aged. Men sought their homes with praises upon their lips, and the glad sound rang out upon the still night air. None who attended those meetings can ever forget those scenes of deepest interest.
The proclamation of a definite time for Christ’s coming called forth great opposition from many of all classes, from the minister in the pulpit down to the most reckless, Heaven- daring sinner. The words of prophecy were fulfilled: ‘‘There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.’’* Many who pro- fessed to love the Saviour, declared that they had no oppo- sition to the doctrine of the second advent; they merely objected to the definite time. But God’s all-seeing eye read their hearts. They did not wish to hear of Christ’s coming to judge the world in righteousness. They had been unfaith- ful servants, their works would not bear the inspection of the heart-searching God, and they feared to meet their Lord. Like the Jews at the time of Christ’s first advent, they were not prepared to welcome Jesus. They not only refused to listen to the plain arguments from the Bible, but ridiculed those who were looking for the Lord. Satan and his angels exulted, and flung the taunt in the face of Christ and holy angels, that His professed people had so little love for Him that they did not desire His appearing.
‘No man knoweth the day nor the hour,’’ was the argu- ment most often brought forward by rejecters of the advent faith. The scripture is, ‘‘Of that day and hour knoweth no
*2 Peter 3:3, 4.
A GREAT RELIGIOUS AWAKENING ~- 371
man, no, not the angels of heaven, but My Father only.’’?* A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversa- tion with His disciples upon Olivet, after He had for the last time departed from the temple. The disciples had asked the question, ‘‘ What shall be the sign of Thy coming, and of the end of the world?’’ Jesus gave them signs, and said, ‘““When ye shall see all these things, know that it is near, even at the doors.’’* One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘‘My Lord delayeth His coming,’’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘‘ Watch therefore,’’ He says; ‘“blessed is that servant, whom his Lord when He cometh shall find so doing.’’* ‘‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’’?*
Paul speaks of. a class to whom the Lord’s appearing will come unawares. ‘‘The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, ... and they shall not eseape.’’ But He adds, to those who have given heed to the Saviour’s warning, ‘‘Ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.’’*
‘Matt. 24:36, 3, 33, 42-51. ?Rev. 3:3. °1 Thess. 5:2-5.
28 Contro.
372 THE GREAT CONTROVERSY
Thus it was shown that Scripture gives no warrant for men to remain in ignorance concerning the nearness of ' Christ’s coming. But those who desired only an exeuse to reject the truth closed their ears to this explanation; and the words, ‘‘No man knoweth the day nor the hour,’’ con- tinued: to be echoed by the bold scoffer, and even by the professed minister of Christ. As the people were roused, and began to inquire the way of salvation, religious teachers stepped in between them and the truth, seeking to quiet their fears by falsely interpreting the word of God. Un: faithful watchmen united in the work of the great deceiver, crying, Peace, peace, when God had not spoken peace. Like the Pharisees in Christ’s day, many refused to enter the kingdom of heaven themselves, and those who were enter- ing in, they hindered. The blood of these ,souls will be required at their hand.
The most humble and devoted in the churches were usually the first to receive the message. Those who studied the Bible for themselves could not but see the unsecriptural character of the popular views of prophecy; and wherever the people were not controlled by the influence of the clergy, wherever they would search the word of God for themselves, the advent doctrine needed only to be compared with the Seriptures to establish its divine authority.
Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very pre- cious to those who bore this trial of their faith were the words of the prophet, “‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall
be ashamed.’’? 1Tsa. 66:5.
A GREAT RELIGIOUS AWAKENING 373
Angels of God were watching with the deepest interest the result of the warning. When there was a general rejection of the message by the churches, angels turned away in sadness. But there were many who had not yet been tested in regard to the advent truth. Many were misled by husbands, wives, parents, or children, and were made to believe it a sin even to listen to such heresies as were taught by the Adventists. Angels were bidden to keep faithful watch over these souls; for another light was yet to shine upon them from the throne of God.
With unspeakable desire those who had received the message watched for the coming of their Saviour. The time when they expected to meet Him was at hand. They approached this hour with a calm solemnity. They rested in sweet communion with God, an earnest of the peace that was to be theirs in the bright hereafter. None who experi- enced this hope and trust can forget those precious hours of waiting. For some weeks preceding the time, worldly busi- ness was for the most part laid aside. The sincere believers carefully examined every thought and emotion of their hearts as if upon their death-beds and in a few hours to close their eyes upon earthly scenes. There was no making of ‘‘ascension robes;’’* but all felt the need of internal evidence that they were prepared to meet the Saviour; their white robes were purity of soul,— characters cleansed from sin by the atoning blood of Christ. Would that there was still with the professed people of God the same spirit of heart- searching, the same earnest, determined faith. Had they continued thus to humble themselves before the Lord, and press their petitions at the mercy-seat, they would be in possession of a far richer experience than they now have. There is too little prayer, too little real conviction of sin, and the-lack of living faith leaves many destitute of the grace so richly provided by our Redeemer.
God designed to prove His people. His hand covered a mistake in the reckoning of the prophetic periods. Advent-
*See Appendix.
374 THE GREAT CONTROVERSY
ists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said: ‘‘ Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.’’*
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who with sincere faith and love had looked for their Saviour, experienced a bitter disappointment. Yet the purposes of God were being accomplished: He was testing the hearts of those who pro- fessed to be waiting for His appearing. There were among them many who had been actuated by no higher motive than fear. Their profession of faith had not affected their hearts or their lives. When the expected event failed to take place, these persons declared that they were not dis- appointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
But Jesus and all the heavenly host looked with love and sympathy upon the tried and faithful yet disappointed ones. Could the veil separating the visible from the invisible world have been swept back, angels would have been seen drawing near to these steadfast souls, and shielding them from the shafts of Satan.
*See Appendix.
A WARNING REdECTED — 21
In preaching the doctrine of the second advent, William Miller and his associates had labored with the sole purpose of arousing men to a preparation for the judgment. They had sought to awaken professors of religion to the true hope of the church, and to their need of a deeper Christian ex- perience; and they labored also to awaken the unconverted to the duty of immediate repentance and conversion to God. ‘They made no attempt to convert men to a sect or party in religion. Hence they labored among all parties and sects, without interfering with their organization or discipline.’’
‘In all my labors,’’ said Miller, ‘‘I never had the desire or thought to establish any separate interest from that of existing denominations, or to benefit one at the expense of another. I thought to benefit all. Supposing that all Chris- tians would rejoice in the prospect of Christ’s coming, and that those who could not see as I did would not love any the less those who should embrace this doctrine, I did not eonceive there would ever be any necessity for separate meetings. My whole object was a desire to convert souls to God, to notify the world of a coming judgment, and to induce my fellow-men to make that preparation of heart which will enable them to meet their God in peace. The great majority of those who were converted under my labors united with the various existing churches.’’’
1 Bliss, ‘‘Memoirs of Wm. Miller,’’ p. 328. ; (375)
376 THE GREAT CONTROVERSY
As his work tended to build up the churches, it was for a time regarded with favor. But as ministers and religious leaders decided against the advent doctrine, and desired to suppress all agitation of the subject, they not only opposed it from the pulpit, but denied their members the privilege of attending preaching upon the second advent, or even of speaking of their hope in the social meetings of the church. Thus the believers found themselves in a position of great trial and perplexity. They loved their churches, and were loath to separate from them; but as they saw the testimony of God’s word suppressed, and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testi- mony of God’s word, they could not regard as constituting the church of Christ, “‘the pillar and ground,of the truth.’’ Hence they felt themselves justified in separating from their former connection. In the summer of 1844 about fifty thousand withdrew from the churches.
About this time a marked change was apparent in most of the churches throughout the United States. There had been for many years a gradual but steadily increasing con- formity to worldly practices and customs, and a correspond- ing decline in real spiritual life; but in that year there were evidences of a sudden and marked declension in nearly all the churches of the land. While none seemed able to sug- gest the cause, the fact itself was widely noted and com- mented upon, by both the press and the pulpit.
At a meeting of the presbytery of Philadelphia, Mr. Barnes, author of a commentary widely used, and pastor of one of the leading churches in that city, “‘stated , that he had been in the ministry for twenty years, and never, till the last communion, had he administered the ordinance without receiving more or less into the church. But now there are no awakenings, no conversions, not much apparent growth in grace in professors, and none come to his study to converse about the salvation of their souls. With the
» A WARNING REJECTED 377
increase of business, and the brightening prospects of com- merce and manufacture, there is an increase of worldly- mindedness. Thus it 1s with all the denominations.’’*
In the month of February of the same year, Professor Finney, of Oberlin College, said: ‘‘We have had the fact before our minds, that, in general, the Protestant churches of our country, as such, were either apathetic or hostile- to nearly all the moral reforms of the age. There are par- tial exceptions, yet not enough to render the fact otherwise than general. We have also another corroborated fact: the almost universal absence of revival influence in the churches. The spiritual apathy is almost all-pervading, and is fearfully deep; so the religious press of the whole land testifies. ... Very extensively, church-members are be- coming devotees of fashion,— join hands with the ungodly in parties of pleasure, in dancing, in festivities, ete... . But we need not expand this painful subject. Suffice it that the evidence thickens and rolls heavily upon us, to show that the churches generally: are becoming sadly de- generate. They have gone very far from the Lord, and He has withdrawn Himself from them.”’
And a writer in the Religious Telescope testified: ‘‘We have never witnessed such a general declension of religion as at the present. Truly, the church should awake, and search into the cause of this affliction; for as an affliction every one that loves Zion must view it. When we call to mind how ‘few and far between’ cases of true conversion are, and the almost unparalleled impertinence and hardness of sinners, we almost involuntarily exclaim, ‘Has God for- gotten to be gracious? or, Is the door of mercy closed?’ ’’
Such a condition never exists without cause in the church itself. The spiritual darkness which falls upon na- tions, upon churches and individuals, is due, not to an arbi- trary withdrawal of the succors of divine grace on the part of God, but to neglect or rejection of divine light on the,
1 Congregational Journal, May 28, 1844.
378 THE GREAT CONTROVERSY
part of men. A striking illustration of this truth is pre- sented in the history of the Jewish people in the time of Christ. By their devotion to the world and forgetfulness of God and His word, their understanding had become darkened, their hearts earthly and sensual. Thus they were in ignorance concerning Messiah’s advent, and in their pride and unbelief they rejected the Redeemer. God did not even then cut off the Jewish nation from a knowledge of, or a participation in, the blessings of salvation. But those who rejected the truth lost all desire for the gift of Heaven. They had ‘‘put darkness for light, and light for darkness,’’ until the light which was in them became darkness; and how great was that darkness!
It suits the policy of Satan, that men should retain the forms of religion, if but the spirit of vital godliness is lack- ing. After their rejection of the gospel, the Jews continued zealously to maintain their ancient rites, they rigorously preserved their national exclusiveness, while they them- selves could not but admit that the presence of God was no longer manifest among them. The prophecy of Daniel pointed so unmistakably to the time of Messiah’s coming, and so directly foretold His death, that they discouraged its study, and finally the rabbis. pronounced a curse on all who should attempt a computation of the time. In blind- ness and impenitence, the people of Israel for eighteen hundred years have stood, indifferent to the gracious offers of salvation, unmindful of the blessings of the gospel, a solemn and fearful warning of the danger of rejecting light from heaven.
Wherever the cause exists, the same results will follow. He who deliberately stifles his convictions of duty because it interferes with his inclinations, will finally lose the power to distinguish between truth and error. The understanding becomes darkened, the conscience callous, the heart hard- ened, and the soul is separated from God. Where the mes- ‘sage of divine truth is spurned or slighted, there the church will be enshrouded in darkness; faith and love grow cold,
A WARNING REJECTED 379
and estrangement and dissension enter. Church-members center their interests and energies in worldly pursuits, and sinners become hardened in their impenitence.
The first angel’s message of Revelation 14, announcing the hour of God’s judgment, and ealling upon men to fear and worship Him, was designed to separate the professed people of God from the corrupting influences of the world, and to arouse them to see their true condition of worldli- ness and backsliding. In this message, God had sent to the chureh a warning, which, had it been accepted, would have corrected the evils that were shutting them away from Him. Had they received the message from heaven, humbling their hearts before the Lord, and seeking in sincerity a prep- aration to stand in His presence, the Spirit and power of God would have been manifested among them. The church would again have reached that blessed state of unity, faith, and love, which existed in apostolic days, when the believers ‘‘were of one heart and of one soul,’’ and ‘‘spake the word of God with boldness,’’ when ‘‘the Lord added to the church daily such as should be saved.’’ *
If God’s professed people would receive the light as it shines upon them frém His word, they would ,reach that unity for which Christ prayed, that which the apostle deseribes, ‘‘the unity of the Spirit in the bond of peace.”’ ‘““There is,’’ he says, ‘“‘one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism.’’*
Such were the blessed results experienced by those who accepted the advent message. They came from different denominations, and their denominational barriers were hurled to the ground; conflicting creeds were shivered to atoms; the unscriptural hope of a temporal millennium was abandoned, false views of the second advent were corrected, pride and conformity to the world were swept away; wrongs were made right; hearts were united in the sweet- est fellowship, and love and joy reigned supreme. If this
1 Acts 4:32, 31; 2:47. 2 Eph. 4:3-5.
é 380 THE GREAT CONTROVERSY
doctrine did this for the few who did receive it, it would have done the same for all, if all had received it.
But the churches generally did not accept the warning. Their ministers, who, as ‘‘ watchmen unto the house of Israel,’’ should have been the first to discern the tokens of Jesus’ coming, had failed to learn the truth, either from the testi- mony of the prophets or from the signs of the times. As worldly hopes and ambitions filled the heart, love for God and faith in His word had grown cold; and when the advent doctrine was presented, it only aroused their prejudice and unbelief. The fact that. the message was, to a great extent, preached by laymen, was urged as an argument against it. As of old, the plain testimony of God’s word was met with the inquiry, ‘‘Have any of the rulers or of the Pharisees helieved?’’ And finding how difficult a task #t was to refute the arguments drawn from the prophetic periods, many dis- couraged the study of the prophecies, teaching that the prophetic books were sealed, and were not to be understood. Multitudes, trusting implicitly to their pastors, refused to listen to the warning; and others, though convinced of the truth, dared not confess it, lest they should be ‘‘put out of the synagogue.’’ The message which God had sent for the testing and purification of the church, revealed all too surely how great was the number who had set their affections on this world rather than upon Christ. The ties which bound them to earth were stronger than the attractions heaven- ward. They chose to listen to the voice of worldly wis- dom, and turned away from the heart-searching message of truth.
In refusing the warning of the first angel, they rejected the means which Heaven had provided for their restoration. They spurned sthe gracious messenger that would have cor- rected the evils which separated them from God, and with greater eagerness they turned to seek the friendship of the world. Here was the cause of that fearful ‘condition of worldliness, backslding, and spiritual death which existed in the churches in 1844,
A WARNING REJECTED 381
In Revelation 14, the first angel is followed by a second, proclaiming, ‘‘Babylon is fallen, is fallen, that great city; because she made all nations drink of the wine of the wrath of her fornication.’’* The term ‘‘Babylon’’ is derived from ‘‘Babel,’’ and ‘signifies confusion. It is employed in Scripture to designate the various forms of false or apostate region. In Revelation 17, Babylon is represented as a woman,— a figure which is used in the Bible as the symbol of a church, a virtuous woman representing a pure church, a vile woman an apostate church.
In the Bible the sacred and enduring character of the relation that exists between Christ and His church is repre- sented by the union of marriage. The Lord has joined His people to Himself by a solemn covenant, He promising to be their God, and they pledging themselves to be His, and His alone. He declares, ‘‘I will betroth thee unto Me forever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies.’’* And again, ‘‘I am married unto you.’’* And Paul employs the same figure in the New Testament when he says, ‘‘I have espoused you to one husband, that I may present you as a chaste virgin to Christ.’’*
The unfaithfulness of the church to Christ in permitting her confidence and affection to be turned from Him, and allowing the love of worldly things to occupy the soul, is likened to the violation of the marriage vow. The sin of Israel in departing from the Lord is presented under this figure; and the wonderful love of God which they thus despised is touchingly portrayed: ‘‘I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest Mine.’’ ‘‘And thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee. ... But thou didst trust in thine own beauty, and playedst the harlot because of thy renown.’’ ‘‘As a wife treacher-
1 Rey. 14:8, 2 Hosea 2:19, Jer, 3314. HO NCorwml 2:
382 THE GREAT CONTROVERSY
ously departeth from her husband, so have ye dealt treach- erously with Me, O house of Israel, saith the Lord;’’ “‘as a wife that committeth adultery, which taketh strangers in- stead of her husband.’’*
In the New Testament, language very similar is addressed to professed Christians who seek the friendship of the world above the favor of God. Says the apostle James: ‘‘ Ye adul- terers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.’’
‘ The woman (Babylon) of Revelation 17, is described as ‘‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: ... and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’’ Says the prophet, ‘‘I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus.’’ Babylon is further declared to be ‘‘that great city, which reigneth over the kings of the earth.’’* The power that for so many cen- turies maintained despotic sway over the monarchs of Chris- tendom, is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the mag- nificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared ‘‘drunken with the blood of the saints’’ as that church which has so cruelly persecuted the followers of Christ. “Babylon is also charged with the sin of unlawful connection with ‘‘the kings of the earth.’’ It was by depar- ture from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting her- self in like manner by seeking the support of worldly powers, receives a lke condemnation.
Babylon is said to be “‘the mother of harlots.’’ By her daughters raust be symbolized churches that cling to her doc- trines and traditions, and follow her example of sacrificing
* Eze. 16:8, 13-15, 32; Jer. 3:20. ? Rey. 17:4-6, 18.
A WARNING REJECTED 383
the truth and the approval of God, in order to form an unlawful alliance with the world. The message of Revela- tion 14, announcing the fall of Babylon, must apply to relig- ious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries. Furthermore, in the eighteenth chapter of the Revelation, the people of God are called upon to come out of Babylon. According to this scripture, many of God’s people must still be in Baby- lon. And in what religious bodies are the greater part of the followers of Christ now to be found? Without doubt, in the various churches professing the Protestant faith. At the time of their rise, these churches took a noble stand for God and the truth, and His blessing was with them. Even the unbelieving world was constrained to acknowl- edge the beneficent results that followed an acceptance of the principles of the gospel. In the words of the prophet to Israel, “‘Thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee, saith the Lord God.’’’ But they fell by the same desire which was the curse and ruin of Israel,— the desire of imitating the practices and courting the friend- ship of the ungodly. ‘‘Thou didst trust in thine own beauty, and playedst the harlot because of thy renown.’’'
Many of the Protestant churches are following Rome’s example of iniquitous connection with ‘‘the kings of the earth’’— the state churches, by their relation to secular gov- ernments; and other denominations, by seeking the favor of the world. And the term ‘‘Babylon’’— confusion — may be appropriately applied to these-bodies, all professing to derive their doctrines from the Bible, yet divided into almost innu- merable sects, with widely conflicting creeds and theories.
Besides a sinful union with the world, the churches that separated from Rome present other of her characteristics.
: 1Bze. 16:14, 15.
18—G.C.
884 THE GREAT CONTROVERSY
A Roman Catholic work argues that ‘‘if the Church of Rome were ever guilty of idolatry in relation to the saints, her daughter, the Church of England, stands guilty of the same, which has ten churches dedicated to Mary for one dedicated to Christ.’’*
And Dr. Hopkins, in ‘‘A Treatise on the Millennium,”’ declares: ‘‘There is no reason to consider the antichristian spirit and practices to be confined to that which is now called the Church of Rome. The Protestant churches have much of antichrist in them, and are far from being wholly reformed from .. . corruptions and wickedness.’’ *
Concerning the separation of the Presbyterian Church from Rome, Dr. Guthrie writes: ‘‘Three hundred years ago, our chureh, with an open Bible on her banner, and this motto, ‘Search the Scriptures,’ on her seroll,, marched out from the gates of Rome.’’ Then he asks the significant question, ‘‘Did they come clean out of Babylon?’’*
‘“‘The Church of England,’’*says Spurgeon, ‘‘seems to be eaten through and through with sacramentarianism ; but non- conformity appears to be almost as badly riddled with philo- sophical,infidelity. Those of whom we thought better things are turning aside one by one from the fundamentals of the faith. Through and through, I believe, the very heart of England is honeycombed with a damnable infidelity which dares still go into the pulpit and eall itself Christian.’’
What was the origin of the great apostasy? How did the church first depart from the simplicity of the gospel? By conforming to the practices of paganism, to facilitate the acceptance of Christianity by the heathen. The apostle Paul declared, even in his day, ‘‘The mystery of iniquity doth already work.’’* During the lives of the apostles -the church remained comparatively pure. But ‘‘toward the lat- ter end of the second century most of the churches assumed a new form; the first simplicity disappeared, and insen-
*Dr. Challoner, ‘‘The Catholic Christian Instructed,’’ Preface, pp. 21,
22 (ed. 1897). * Hopkins, Samuel, ‘‘ Works,’’ Vol. II, p. 328 (ed. 1854).
* Guthrie, John, ‘‘The Gospel in Ezekiel,’’ p. 237 (Edinburgh ed. 1857). #2 Thess. 2:27.
A WARNING REJECTED 385
sibly, as the old disciples retired to their graves, their children, along with new converts, ... came forward and new-modeled the cause.’’?* To secure converts, the exalted standard of the Christian faith was lowered, and as the result ‘‘a pagan flood, flowing into the church, carried with it its customs, practices, and idols.’’* As the Christian religion secured the favor and support of secular rulers, it was nominally accepted by multitudes; but while in ap- pearance Christians, many ‘‘remained in substance pagans, especially worshiping in secret their idols.’’’
Has not the same process been repeated in nearly every church calling itself Protestant? As its founders, those who possessed the true spirit of reform, pass away, their descend- . ants come forward and ‘‘new-model the cause.’’ While blindly clinging to the creed of their fathers and refusing to accept any truth in advance of what they saw, the children of the reformers depart widely from their example of humil- ity, self-denial, and renunciation of the world. Thus ‘‘the first simplicity disappears.’’ A worldly flood, flowing into the church, ‘‘carries with it its customs, practices, and idols.’’
Alas, to what a fearful extent is that friendship of the world which is ‘‘enmity with God,’’ now cherished among the professed followers of Christ! How widely have the popular churches throughout Christendom departed from the Bible standard of humility, self-denial, simplicity, and godliness! Said John Wesley, in speaking of the right use of money: ‘‘Do not waste any part of so precious a talent, merely in gratifying the desire of the eye, by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses; in superfluous or expensive furniture; in costly pictures, painting, gild- ing. ... Lay out nothing to gratify the pride of life, to gain the admiration or praise of men... . ‘So long as thou doest well unto thyself, men will speak good of thee.’ So long as thou art ‘clothed in purple and fine linen, and
farest sumptuously every day,’ no doubt many will applaud
6
Robinson, Robert, ‘‘Heclesiastical Researches,’’ ch. 6, par. 17 (ed. 1792, p. 51). *Gavazzi’s Lectures, p. 278 (ed. 1854).
3886 THE GREAT CONTROVERSY
thy elegance of taste, thy generosity and hospitality. But do not buy their applause so dear. Rather be content with the honor that cometh from God.’’* But in many churches of our time, such teaching is disregarded.
A profession of religion has become popular with the world. Rulers, politicians, lawyers, doctors, merchants, join the church as a means of securing the respect and confidence of society, and advancing their own worldly interests. Thus they seek to cover all their unrighteous transactions under a profession of Christianity. The various religious bodies, re-enforced by the wealth and influence of these baptized worldlings, make a still higher bid for popularity and patronage. Splendid churches, embellished in the most ex- travagant manner, are erected on popular avenues. The worshipers array themselves in costly and fashionable attire. A high salary is paid for a talented minister to entertain and attract the people. His sermons must not touch popu- lar sins, but be made smooth and pleasing for fashionable ears. Thus fashionable sinners are enrolled on the church- records, and fashionable sins are concealed under a_pre- tense of godliness.
Commenting on the present attitude of professed Chris- tians toward the world, a leading secular journal says: ‘‘In- sensibly the church has yielded to the spirit of the age, and adapted its forms of worship to modern wants.’’ ‘‘All things, indeed, that help to make religion attractive, the church now employs as its instruments.’’ And a writer in the New York Independent speaks thus concerning Method- ism as it is: ‘‘The line of separation between the godly and the irreligious fades out into a kind of penumbra, and zeal- ous men on both sides are toiling to obliterate all difference between their modes of action and enjoyment.’’ ‘‘The popularity of religion tends vastly to increase the number of those who would secure its benefits without squarely - meeting its duties.’’
* Wesley ’s Works, Sermon 50, ‘‘The Use of Money.’’
A WARNING REJECTED 387
Says Howard Crosby: ‘‘It is a matter of deep concern that we find Christ’s church so little fulfilling the designs of its Lord. Just as the ancient Jews let a familiar inter- course with the idolatrous nations steal away their hearts from God, ....so the church of Jesus now is, by its false partnerships with an unbelieving world, giving up the di- vine methods of its true life, and yielding itself to the per- nicious, though often plausible, habits of a Christless society, using the arguments and reaching the conclusions which are foreign to the revelation of God, and directly antagonistic to all growth in grace.’’’
In this tide of worldliness and pleasure-seeking, self- denial and self-sacrifice for Christ’s sake are almost wholly lost. ‘‘Some of the men and women now in active life in our churches were educated, when children, to make sacri- fices in order to be able to give or do something for Christ.’’ But ‘“‘if funds are wanted now, . .. nobody must be called on_to give. Oh, no! have a fair, tableaux, mock trial, anti- quarian supper, or something to eat— anything to amuse the people.”’
Governor Washburn, of Wisconsin, in his annual mes- sage, Jan. 9, 1873, declared: ‘‘Some law seems to be required to break up the schools where gamblers are made. These are everywhere. Even the church (unwittingly, no doubt) is sometimes found doing the work of the devil. Gift concerts, gift enterprises and raffles, sometimes in aid of religious or charitable objects, but often for less worthy purposes, lotteries, prize packages, ete., are all devices to obtain money without value received. Nothing is so de- moralizing or intoxicating, particularly to the young, as the acquisition of money or property without labor. Respect- able people engaging in these chance enterprises, and easing their consciences with the reflection that the money is to geo to a good object, it is not strange that the youth of the State should so often fall into the habits which the ex- citement of games of hazard is almost certain to engender.”’
te«Mhe Healthy Christian: An Appeal to the Chureh,’’ pp. 141, 142 (ed. 1871).
388 THE GREAT CONTROVERSY
The spirit of worldly conformity is invading the churches
throughout Christendom. Robert Atkins, in a sermon - preached in London, draws a dark picture of the spiritual declension that prevails in England: ‘‘The truly righteous are diminished from the earth, and no man layeth it to heart. The professors of religion of the present day, in every church, are lovers of the world, conformers to the world, lovers of creature comfort, and aspirers after respect- ability. They are called to suffer with Christ, but they shrink from even reproach. ... Apostasy, apostasy, apos- tasy, is engraven on the very front of every church; and did they know it, and did they feel it, there might be hope; but, alas! they ery, ‘We are rich, and increased in goods, and stand in need of nothing.’ ’’*
The great sin charged against Babylon is, that she ‘‘made all nations drink of the wine of the wrath of her fornica- tion.’’ This cup of intoxication which she presents to the world, represents the false doctrines that she has accepted as the result of her unlawful connection with the great ones of the earth. Friendship with the world corrupts her faith, and in her turn she exerts a corrupting influence upon the world by teaching doctrines which are opposed to the plainest statements of Holy Writ.
Rome withheld the Bible from the people, and required all men to accept her teachings in its place. It was the work of the Reformation to restore to men the word of God; but is it not too true that in the churches of our time men are taught to rest their faith upon their ereed and the teach- ings of their church rather than on the Scriptures? Said Charles Beecher, speaking of the Protestant churches: ‘‘They shrink from any rude word against creeds with the same sensitiveness with which those holy fathers would have shrunk from a rude word against the rising veneration of saints and martyrs which they were fostering. ... The Protestant evangelical denominations have so tied up one another’s hands, and their own, that, between them all, a man cannot become a preacher at all, anywhere, without
Second Advent Library, Tract No. 39.
A- WARNING REJECTED ? 389
accepting some book besides the Bible. . .. There is noth- ing imaginary in the statement that the creed power is now beginning to prohibit the Bible as really as Rome did, though in a subtler way.’’ *
When faithful teachers expound the word of God, there arise men of learning, ministers professing to understand the Seriptures, who denounce sound doctrine as heresy, and thus turn away inquirers after truth. Were it not that the world is hopelessly intoxicated with the wine of Babylon, multitudes would be convicted and converted by the plain, cutting truths of the word of God. But religious faith appears so confused and discordant, that the people know not what to belheve as truth. The sin of the world’s impenitence lies at the door of the church.
The second angel’s message of Revelation 14 was first preached in the summer of 1844, and it then had a more direct application to the churches of the United States, where the warning of the judgment had been most widely proclaimed and most generally rejectcd, and where the declension in the churches had been most rapid. But the message of the second angel did not reach its complete fulfilment in 1844. The churches then experienced a moral fall, in consequence of their refusal of the hght of the advent message; but that fall was not complete. As they have continued to reject the special truths for this time, they have fallen lower and lower. Not yet, however, can it be said that ‘‘Babylon is fallen, . . . because she made all nations drink of the wine of the wrath of her fornica- tion.’? She has not yet made all nations do this. The spirit of world-conforming and indifference to the testing truths for our time, exists and has been gaining ground in churches of the Protestant faith in all the countries of Christendom; and these churches are included in the solemn aud terrible denunciation of the second angel. But the work of apostasy has not yet reached its culmination.
The Bible declares that before the coming of the Lord, Satan will work ‘‘with all power and signs and lying won-
‘Sermon on ‘‘The Bible a Sufficient Creed,’’ delivered at Fort Wayne, Ind., Feb, 22, 1846, °
890 THE GREAT CONTROVERSY
ders; and with all deceivableness of unrighteousness ;’’ and
they that ‘‘received not the love of the truth, that they might be saved,’’ will be left to receive ‘‘strong delusion, that they should believe a lie.’’* Not until this condition shall be reached, and the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfilment of Rev. 14:8 is yet future.
Notwithstanding the spiritual darkness and _ alienation from God that exist in the churches which constitute Baby- lon, the great body of Christ’s true followers are still to be found in their communion. There are many of these who have never seen the special truths for this time. Not a few - are dissatisfied with their present condition, and are longing for clearer ight. They look in vain for the image of Christ in the churches with which they are connected. As these bodies depart farther and farther from the truth, and ally themselves more closely with the world, the difference between the two classes will widen, and it will finally re- sult in separation. The time will come when those who love God supremely ean no longer remain in connection with such as are ‘‘lovers of pleasures more than lovers of God; hav- ing a form of godliness, but denying the power thereof.’’
Revelation 18 points to the time when, as the result of rejecting the threefold warning of Rey. 14: 6-12, the church will have fully reached the condition foretold by the see- ond angel, and the people of God still in Babylon will be called upon to separate from her communion. This mes- sage 1s the last that will ever be given to the world; and it will accomphsh its work. When those that ‘‘believed not the truth, but had pleasure in unrighteousness,’’* shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call, ‘‘Come out of her, My people.’’ *
12 Thess. 2:9-11. 72 Thess. 2:12. 3Rev. 18:4.
2
PROM EGlES sO El lee Dia 20
WHEN the time passed at which the Lord’s coming was first expected,—in the spring of 1844,— those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated, and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith, and carefully studying the prophecies to obtain further light. The Bible testimony in support of their position seemed clear and con- elusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Interwoven with prophecies which they had regarded as applying to the time of the second advent, was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due
time be made plain. (391) 25a—G. C.
392 THE GREAT CONTROVERSY
; Among these prophecies was that of Hab. 2:1-4: “‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’’ As early as 1842, the direction given in this prophecy, to ‘“write the vision, and make it plain upon tables, that he may run that readeth it,’’? had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfilment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very signifi- eant: ‘‘The vision is yet for an appointed time, but at the end it shall speak, and not le: though it tarry, wait for it; because it will surely come, it will not tarry. ... The just shall live by his fatth.’’
A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘‘The word of the Lord came unto me, saying, Son of man, what is that prov- erb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them there- fore, Thus saith the Lord God, ... The days are at hand, and the effect of every vision. ...I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’’ ‘‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God: There shall none of
PROPHECIES FULFILLED ~ 393
My words be prolonged any more, but the word which I have spoken shall be done.’’*
The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages, and foreseeing their disappointment, had given them words of courage and hope. Had it not been for such por- tions of Seripture, admonishing them to wait with patience, and to hold fast their confidence in God’s word, their faith would have failed in that trying hour.
The parable of the ten virgins of Matthew 25 also illus- trates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the his- tory of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words, ‘‘7hen shall the kingdom of heaven be hkened unto ten virgins.’’ Here is brought to view the church living in the last days, the same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage.
“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slum- bered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.’’
The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of
1 Eze. 12:21-25, 27, 28.
394 THE GREAT CONTROVERSY
the bridegroom. The wide-spread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24,.two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘‘they that were foolish took their lamps, and took no oil with them,’’ ‘‘the wise took oil in their vessels with their lamps.’’ The latter class had re- ceived the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. Im the fear of God they had studied the Scriptures to learn the truth, and had ear- nestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘‘took their lamps, and took no oil with them.’’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth, or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their hghts burned dim.
‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and half-hearted soon began to. waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible, had a rock beneath their feet, which the waves of disap- pointment could not wash away. ‘‘They all slumbered and slept;’’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light
PROPHECIES FULFILLED 395
should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The half- hearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.
About this time, fanaticism began to appear. Some who had professed to be zealous believers in the message, rejected the word of God as the one infallible guide, and claiming to be led by the Spirit, gave themselves up to the control of their own feelings, impressions, and imaginations. There were some who manifested a blind and bigoted zeal, de- nouncing all who would not sanction their course. Their fanatical ideas and exercises met with no sympathy from the great body of Adventists; yet they served to bring reproach upon the cause of truth.
Satan was seeking by this means to oppose and destroy the work of God. The people had been greatly stirred by the Advent Movement, thousands of sinners had been con- verted, and faithful men were giving themselves to the work of proclaiming the truth, even in the tarrying time. The prince of evil was losing his subjects; and in order to bring reproach upon the cause of God, he sought to deceive some who professed the faith, and to drive them to extremes. Then his agents stood ready to seize upon every error, every failure, every unbecoming act, and hold it up before the people in the most exaggerated light, to render Adventists and their faith odious. Thus the greater the number whom he could crowd in to make a profession of faith in the second advent while his power controlled their hearts, the greater advantage would he gain by ealling attention to them as representatives of the whole body of believers.
Satan is ‘‘the accuser of the brethren,’’ and it is his spirit that inspires men to watch for the errors and defects of the Lord’s people, and to hold them up to notice, while their good deeds are passed by without a mention. He is always active when God is at work for the salvation of souls. When the sons of God come to present themselves before the Lord,
396 THE GREAT CONTROVERSY
Satan comes also among-them. In every revival he is ready to bring in those who are unsanctified in heart and unbal- anced in mind. When these have accepted some points of truth, and gained a place with believers, he works through them to introduce theories that will deceive the unwary. No man is proved to be a true Christian because he is found in company with the children of God, even in the house of worship and around the table of the Lord. Satan is fre- quently there upon the most solemn occasions, in the form of those whom he'can use as his agents.
The prince of evil contests every inch of ground over which God’s people advance in their journey toward the heavenly city. In all the history of the church, no reforma- tion has been carried forward without encountering serious obstacles. Thus it was in Paul’s day. Wherever the apostle raised up a church, there were some who professed to receive the faith, but who brought in heresies, that, if received, would eventually crowd out the love of the truth. Luther also suffered great perplexity and distress from the course of fanatical persons who claimed that God had spoken directly through them, and who therefore set their own ideas and opinions above the testimony of the Scriptures. Many who were lacking in faith and experience, but who had considerable self-sufficiency, and who loved to hear and tell some new thing, were beguiled by the pretensions of the new teachers, and they joined the agents of Satan in their work of tearing down what God ‘had moved Luther to build up. ~ And the Wesleys, and others who blessed the world by their influence and their faith, encountered at every step the wiles of Satan in pushing overzealous, unbalanced, and unsanctified ones into fanaticism of every grade.
William Miller had no sympathy with those influences that led to fanaticism. He declared, with Luther, that every spirit should be tested by the word of God. ‘‘The devil,’’ said Miller, ‘‘has great power over the minds of some at the present day. And how shall we know what manner of
PROPHECIES FULFILLED 397
spirit they are of? The Bible answers: ‘By their fruits ye shall know them.’ .. . There are many spirits gone out into the world; and we are commanded to try the spirits. The spirit that does not cause us to live soberly, righteously, and godly, in this present world, is not the Spirit of Christ. I am more and more convinced that Satan has much to do in these wild movements. . . . Many among us, who pretend to be wholly sanctified, are following the traditions of men, and apparently are as ignorant of truth as others who make no such pretensions.’’* ‘‘The spirit of error will lead us from the truth; and the Spirit of God will lead us into truth. But, say you, a man may be in an error, and think he has the truth. What then? We answer, The Spirit and word agree. If a man judges himself by the word of God, and finds a perfect harmony through the whole word, then he must believe he has the truth; but if he finds the spirit by which he is led does not harmonize with the whole tenor of God’s law or book, then let him walk carefully, lest he be caught in the snare of the devil.’’* ‘‘I have often obtained more evidence of inward piety from a kindling eye, a wet cheek, and a choked utterance, than from all the noise in Christendom.’’'
In the days of the Reformation its enemies charged all the evils of fanaticism upon the very ones who were labor- ing most earnestly against it. A similar course was pursued by the opposers of the Advent Movement. And not con- tent with misrepresenting and exaggerating the errors of extremists and fanatics, they circulated unfavorable reports that had not the slightest semblance of truth. These per- sons were actuated by prejudice and hatred. Their peace was disturbed by the proclamation of Christ at the door. They feared it might be true, yet hoped it was not, and this was the secret of their warfare against Adventists and their faith.
1 Bliss, ‘Memoirs of Wm, Miller,’’ pp. 236, 237, 282. 2The Advent Herald and Signs of the Times Reporter, Vol. VIII, No, 23 (Jan. 15, 1845).
398 THE GREAT CONTROVERSY
The fact that a few fanatics worked their way into the ranks of Adventists is no more a reason to decide that the movement was not of God, than was the presence of fanat- ics and deceivers in the church in Paul’s or Luther’s day a sufficient excuse for condemning their .work. Let the people of God arouse out of sleep, and begin in earnest the work of repentance and reformation; let them search the Seriptures to learn the truth as it is in Jesus; let them make an entire consecration to God, and evidence will not be wanting that Satan is still active and vigilant. With all possible deception he will manifest his power, calling to his aid all the fallen angels of his realm.
It was not the proclamation of the second advent that created fanaticism and division. These appeared in the summer of 1844, when Adventists were in a state of doubt and perplexity concerning their real position. The preach- ing of the first angel’s message and of the ‘“‘midnight ery’’ tended directly to repress fanaticism and dissension. Those who participated in these solemn movements were in har- mony; their hearts were filled with love for one another, and for Jesus, whom they expected soon to see. The one faith, the one blessed hope, lifted them above the control of any human influence, and proved a shield against the assaults of Satan.
‘‘While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps.’’* In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of. the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture, ‘‘Behold, the Bridegroom cometh!’’
That which led to this movement was the discovery that the decree of Artaxerxes for the restoration of Jerusalem, which formed the starting-point for the period of the 2800 days, went into effect in the autumn of the year Bs. c. 457,
* Matt. 25:5-7,
PROPHECIES FULFILLED 399
and not at the beginning of the year, as had been formerly believed. Reckoning from the autumn of 457, the 2300 years terminate in the autumn of 1844)
Arguments drawn from the Old Testament types also pointed to the autumn as the time when the event repre- sented by the ‘‘cleansing of the sanctuary’? must take place. This was made very clear as attention was given to the manner in which the types relating to the first advent of Christ had been fulfilled.
The slaying of the Passover lamb was a shadow of the ~ death of Christ. Says Paul, ‘‘Christ our passover is sacri- ficed for us.’’* The sheaf of first-fruits, which at the time of the Passover was waved before the Lord, was typical of the resurrection of Christ. Paul says, in speaking of the resur- rection of the Lord, and of all His people, ‘‘Christ the first- fruits; afterward they that are Christ’s at His coming.’’* Like the wave-sheaf, which was the first ripe grain gathered before the harvest, Christ is the first-fruits of that immortal harvest of redeemed ones that at the future resurrection shall be gathered into the garner of God.
These types were fulfilled, not only as to the event, but as to the time. On the fourteenth day of the first Jewish month, the very day and month on which, for fifteen long centuries, the Passover lamb had been slain, Christ, having eaten the Passover with His disciples, instituted that feast which was to commemorate His own death as ‘‘the Lamb of God, which taketh away the sin of the world.’’ That same night He was taken by wicked hands, to be crucified and slain. And as the antitype of the wave-sheaf, our Lord was raised from the dead on the third day, ‘‘the first-fruits of them that slept,’’* a sample of all the resurrected just, whose ‘‘vile body’’ shall be changed, and ‘‘fashioned like unto His glorious body.”’*
In like manner, the types which relate to the second. advent must be fulfilled at the time pointed out in the
*See diagram opposite p. 328; also Appendix. PO, Bie #1 Cor, 15:23, 20. Meloni SeANic
3¢ Contan, ,
400 THE GREAT CONTROVERSY
symbolic service. Under the Mosaic system, the cleansing of the sanctuary, or the great day of atonement, occurred on the tenth day of the seventh Jewish month, when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great day of atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented, that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘‘midnight ecry’’ was heralded by thousands of believers.
Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this procla- mation, like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and _ courage animated their hearts. The work was free from those ex- tremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of
1 Lev. 16 :29-34.
PROPHECIES FULFILLED 401
the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer, and un- reserved consecration to God.
Said Miller, in describing that work: ‘‘There is no great expression of joy: that is, as it were, suppressed for a future occasion, when all heaven and earth will rejoice together with joy unspeakable and full of glory. There is no shout- ing: that, too, is reserved for the shout from heaven. The Singers are silent: they are waiting to join the angelic hosts, the choir from heaven. ... There is no clashing of senti-
ments: all are of one heart and of one mind.’’*
. Another who participated in the movement testified: ‘‘It produced everywhere the most deep searching of heart and humiliation of soul before the God of high heaven. It caused a weaning of affections from the things of this world, a heal- ing of controversies and. animosities, a confession of wrongs, a breaking down before God, and penitent, broken-hearted supplications to Him for pardon and acceptance. It caused self-abasement and prostration of soul, such as we never before witnessed. As God by Joel commanded, when the great day of God should be at hand, it produced a rending of hearts and not of garments, and a turning unto the Lord with fasting, and weeping, and mourning. As God said by Zechariah, a spirit of grace and supplication was poured out upon His children; they looked to Him whom they had pierced, there was a great mourning in the land, ... and those who were looking for the Lord afflicted their souls before Him.’’’
Of all the great religious movements since the days of the apostles, none have been more free from human imperfec- tion and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years, all who shared in that movement and who have stood firm upon the platform of truth, still feel the holy influence of that blessed work, and bear witness that it was of God.
1 Bliss, ‘‘Memoirs of Wm. Miller,’’ pp. 270, 271. 2 Bliss, in the Advent Shield and Review, Vol. I, p. 271 (Jan., 1845).
402 THE GREAT CONTROVERSY
At the call, ‘‘The Bridegroom cometh; go ye out to meet Him,’’ the waiting ones ‘‘arose and trimmed their lamps;’’ they studied the word of God with an intensity of interest before unknown. Angels were sent from heaven to arouse those who had become discouraged, and prepare them to receive the message. The work did not stand in the wis- dom and learning of men, but in the power of God. It was not the most talented, but the most humble and devoted, who were the first to hear and obey the call. Farmers left their crops standing in the fields, mechanics laid down their tools, and with tears and rejoicing went out to give the warning, ‘Those who had formerly led in the cause were among the last to join in this movement. The churches in general closed their doors against this message, and a large company of those who received it withdrew from their connection. In the providence of ‘God, this proclamation united with the second angel’s message, and gave power to that work.
The message, ‘‘ Behold, the Bridegroom cometh!’’ was not so much a matter of argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no ques- tioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that. were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘‘ Blessed is He that cometh in the name of the Lord!’’* In lke manner did unbelievers who flocked to the Adventist meetings— some from curiosity, some merely to ridicule — feel the convincing power attending the mes- sage, ‘‘Behold, the Bridegroom cometh!”’
At that time there was faith that brought answers to prayer,— faith that had respect to the recompense of reward. Like showers of rain upon the thirsty earth, the Spirit of grace descended upon the earnest seekers. Those who ex-
* Matt. 21:9.
PROPHECIES FULFILLED 403
pected soon to stand face to face -with their Redeemer, felt a solemn joy that was unutterable. The softening, subduing power of the Holy Spirit melted the heart, as His blessmg was bestowed in rich measure upon the faith- ful, believing. ones.
Carefully and solemnly those who received the message came up to the time when they hoped to meet their Lord. Every morning they felt that it was their first duty to secure the evidence of their acceptance with God. Their hearts were closely united, and they prayed much with and for one another. They often met together in secluded places to commune with God, and the voice of intercession ascended to heaven from the fields and groves. The assurance of the Saviour’s approval was more necessary to them than their daily food; and if a cloud darkened their minds, they did not rest until it was swept away. As they felt the witness of pardoning grace, they longed to behold Him whom their souls loved.
But again they were destined to disappointment. The time of expectation passed, and their Saviour did not appear. ‘With unwavering confidence they had looked forward to His coming, and now they felt as did Mary, when, coming to the Saviour’s tomb and finding it empty, she exclaimed with weeping, ‘‘They have taken away my Lord, and I know not where they have laid Him.’’?
A feeling of awe, a fear that the message might be true, had for a time served as a restraint upon the unbelieving world. After the passing of the time, this did not at once disappear; at first they dared not triumph over the disap- pointed ones; but as no tokens of God’s wrath were seen, they recovered from their fears, and resumed their reproach and ridicule. A large class who had professed to believe in the Lord’s soon coming, renounced their faith. Some who had been very confident were so deeply wounded in their pride that they felt like fleeing from the world. Like Jonah, they complained of God, and chose death rather than life.
1 John 20:13.
404 THE GREAT CONTROVERSY
Those who had based their faith upon the opinions of others. and not upon the word of God, were now as ready again to change their views. The scoffers won the weak and cowardly to their ranks, and all these united in declaring that there could be no more fears or expectations now. The time had passed, the Lord had not come, and the world might remain the same for thousands of years.
The earnest, sincere believers had given up all for Christ, and had shared His presence as never before. They had, as they believed, given their last warning to the world; and expecting soon to be received into the society of their divine Master and the heavenly angels, they had, to a great extent, withdrawn from the society of those who did not receive the message. With intense desire they had prayed, ‘‘Come, Lord Jesus, and come quickly.’’ But He had not come. And now to take up again the heavy burden of life’s cares and perplexities, and to endure the taunts and sneers of a scoff- ing world, was a terrible trial of faith and patience.
Yet this disappointment was not so great as was that experienced by the disciples at the time of Christ’s first advent. When Jesus rode triumphantly into Jerusalem, His followers believed that He was about to ascend the throne of David, and deliver Israel from her oppressors. With high hopes and joyful anticipations they vied with one another in showing honor to their King. Many spread their outer garments as a carpet in His path, or strewed before - Him the leafy branches of the palm. In their enthusiastic joy they united in the glad acclaim, ‘‘Hosanna to the Son of David!’’ When the Pharisees, disturbed and angered by this outburst of rejoicing, wished Jesus to rebuke His dis- ciples, He replied, “‘If these should hold their peace, the stones would immediately ery out.’’* Prophecy must be fulfilled. The disciples were accomplishing the purpose of God; yet they were doomed to a bitter disappointment. But a few days had passed ere they witnessed the Saviour’s ago- nizing death, and laid Him in the tomb. Their expecta- tious had not been realized in a single particular, and their
1ZLuke 19:40.
PROPHECIES FULFILLED 405
hopes died with Jesus. Not till their Lord had come forth triumphant from the grave could they perceive that all had been foretold by prophecy, and ‘‘that Christ must needs have suffered, and risen again from the dead.’’’*
Five hundred years before, the Lord had declared by the prophet Zechariah, ‘‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’’” Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
In like manner, Miller and his associates fulfilled proph- ecy, and gave a message which Inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies point- ing out their disappointment, and presenting another mes- sage to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them. °
The world had been looking on, expecting that if the time passed and Christ did not appear, the whole system of Adventism would be given up. But while many, under strong temptation, yielded their faith, there were some who stood firm. The fruits of the Advent Movement, the spirit of humility and heart-searching, of renouncing of the world. and reformation of life, which had attended the work, testi- fied that it was of God. They dared not deny that the power of the Holy Spirit had witnessed to the preaching of the second advent, and they could detect no error in their reckoning of the prophetic periods. The ablest of their opponents had not succeeded in overthrowing their system of prophetic interpretation. They could not consent, with- out Bible evidence, to renounce positions which had been reached through earnest, prayerful study of the Scriptures, by minds enlightened by the Spirit of God, and _ hearts
t Acts 1733, * Zech. 9:9,
406 THE GREAT CONTROVERSY
burning with its living power; positions which had with- stood the most searching criticisms and the most bitter opposition of popular religious teachers and worldly-wise men, and which had stood firm against the combined forces of learning and eloquence, and the taunts and revilings alike of the honorable and the base.
True, there had been a failure as to the expected event, but even this could not shake their faith in the word of tod. When Jonah proclaimed in the streets of Nimeveh that within forty days the city would be overthrown, the Lord accepted the humiliation of the Ninevites, and extended their period of probation; yet the message of Jonah was sent of God, and Nineveh was tested according to His will. Adventists believed that in like manner God had led them to give the warning of the judgment. ‘‘It Has,’’ they de- clared, ‘‘tested the hearts of all who heard it, and awakened a love for the Lord’s appearing; or it has called forth a hatred, more or less perceivable, but known to God, of His coming. It has drawn a line, .. . so that those who will ex- amine their own hearts, may know on which side of it they would have been found, had the Lord then come — whether they would have exclaimed, ‘Lo! this is our God, we have waited for Him, and He will save us;’ or whether they would have called to the rocks and mountains to fall on them to hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb. God thus, as we believe, has tested His people, has tried their faith, has proved them, and seen whether they would shrink, in the hour of trial, from the position in which He might see fit to place them; and whether they would relinquish this world and rely with implicit confidence in the word of God.’’* i
The feelings of those who still believed that God had led them in their past experience, are expressed in the words of William Miller: ‘‘Were I to live my life over again, with
*The Advent Herald and Signs of the Times Reporter, Vol. VIII, No. 14 (Nov. 138, 1844).
PROPHECIES FULFILLED AOT
the same evidence that I then had, to be honest with God and man I should have to do as I have done.’’ ‘‘I hope that I have cleansed my garments from the blood of souls. I feel that, as far as it was in my power, I have freed myself from all guilt in their condemnation.’’ ‘‘Although I have been twice disappointed,’’ wrote this man of God, ‘‘I am not yet cast down or discouraged. . . . My hope in the com- ing of Christ is as strong as ever. I have done only what, after years of solemn consideration, | felt it my solemn duty to do. If I have erred, it has been on the side of charity, love to my fellow-men, and conviction of duty to God.”’ ‘One thing I do know, I have preached nothing but what I believed; and God has been with me; His power has been manifested in the work, and much good has been ef- fected.’’ ‘‘Many thousands, to all human appearance, have been made to study the Scriptures by the preaching of the time; and by that means, through faith and the sprinkling of the blood of Christ, have been reconciled to God.’?* ‘I have never courted the smiles of the proud, nor quailed when the world frowned. I shall not now purchase their favor, nor shall I go beyond duty to tempt their hate. I shall never seek my life at their hands, nor shrink, | hope, from losing. it, if God in His good providence so orders.’’*
God did not forsake His people; His Spirit still abode with those who did not rashly deny the light which they had received, and denounce the Advent Movement. In the Epistle to the Hebrews are words of encouragement and warning for the tried, waiting ones at this crisis: ‘‘Cast not away therefore your confidence, which hath great recom- pense of reward. For ye have need of patience, that, after ve have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him.
1 Bliss, ‘‘Memoirs of Wm. Miller,’’ pp. 256, 255, 277, 280, 281. * White, J., ‘‘Life of Wm, Miller,’’ p. 315.
408 THE GREAT CONTROVERSY
But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.’’’
That this admonition is addressed to the church in the last days is evident from the words pointing to the nearness of the Lord’s coming: ‘‘For yet a little while, and He that shall come will come, and will not tarry.’’ And it is plainly implied that there would be a seeming delay, and that the Lord would appear to tarry. The instruction here given is especially adapted to the experience of Adventists at this time. The people here addressed were in danger of making shipwreck of faith. They had done the will of God in fol- lowing the guidance of His Spirit and His word; yet they could not understand His purpose in their past experience, nor could they discern the pathway before them, and they were tempted to doubt whether God had indeed been lead- ing them. At this time the words were applicable, ‘‘Now the just shall live by faith.’”’ As the bright light of the “‘midnight cry’’ had shone upon their pathway, and they had seen the prophecies unsealed, and the rapidly fulfilling signs telling that the coming of Christ was near, they had walked, as it were, by sight. But now, bowed down by dis- appointed hopes, they could stand only by faith in God and in His word. The scoffing world were saying: ‘‘You have been deceived. Give up your faith, and say that the Advent Movement was of Satan.”” But God’s word declared, ‘‘If any man draw back, My soul shall have no pleasure in him.’’ To renounce their faith now, and deny the power of the Holy Spirit which had attended the message, would be drawing back toward perdition. They were encouraged to steadfastness by the words of Paul, “‘Cast not away there-
fore your confidence;’’ ‘‘ye have need of patience,’’ ‘‘for yet a little while, and He that shall come will come, and will not tarry.’’ Their only safe course was to cherish the
light which they had already received of God, hold fast to His promises, and continue to search the Scriptures, and patiently wait and watch to receive further light.
*Heb, 10:35-39,
WHAT IS THE SANCTUARY ? -— 23
THE scripture which above all others had been both the foundation and the central pillar of the advent faith, was the declaration, ‘‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’’* These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had_ been shown to terminate in the autumn of 1844. In common | with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected Him. They argued that if the prophetic days had ended in 1844, Christ would then
1Dan. 8:14. (409)
410 THE GREAT CONTROVERSY
have returned to cleanse the sanctuary by the purification of. the earth by fire; and that since He had not come, the days could not have ended.
To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem, went into effect, in the autumn of sB.c. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Dan. 9: 25-27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, a. p. 27, exactly fulfilled the specification. In the midst of the sev- entieth week, Messiah was to be cut off. Three and a half years after His baptism, Christ was crucified, in the spring of A.D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, a.p. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From a.p. 34, 1810 years extend to 1844. ‘‘Then,’’ said the angel, ‘‘shall the sanetuary be cleansed.’’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed.
With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfilments of prophecy.
But God had led His people in the great Advent Move- ment; His power and glory had attended the work, and He would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave His word involved in doubt and uncer-
WHAT IS THE SANCTUARY? 411
tainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Seriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpre- tation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to con- tinue the same course of biblical research. With earnest prayer they reviewed their position, and studied the Serip- tures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.
In their investigation they learned that there is no Seripture evidence sustaining the popular view that the earth is the sanctuary; but they found in the Bible a full explanation of the subject of the sanctuary, its nature, loca- tion, and services; the testimony of the sacred writers being so clear and ample as to place the matter beyond all ques- tion. The apostle Paul, in the Epistle to the Hebrews, says: ““Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod _ that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the merecy-seat.’’*
The sanctuary to which Paul here refers was the taber- nacle built by Moses at the command of God, as the earthly dwelling-place of the Most High. ‘‘Let them make Me a sanctuary; that I may dwell among them,’’* was the diree- tion given to Moses while in the mount with God. The Israelites were journeying through the wilderness, and the
Santee, eles 2 Bx. 25:8.
412 THE GREAT CONTROVERSY
tabernacle was so constructed that it could be removed from place to place; yet it was a structure of great magnificence. Its walls consisted of upright boards heavily plated with gold, and set in sockets of silver, while the roof was formed of a series of curtains, or coverings, the outer of skins, the innermost of fine linen beautifully wrought with figures of cherubim. Besides the outer court, which contained the altar of burnt-offering, the tabernacle itself consisted of two apartments called the holy and the most holy place, sepa- rated by a rich and beautiful curtain, or veil; a similar veil closed the entrance to the first apartment.
In the holy place was the candlestick, on the south, with its seven lamps giving light to the sanctuary both by day and by night; on the north stood the table of showbread; and before the veil separating the holy from the most holy was the golden altar of incense, from which the cloud of fragrance, with the prayers of Israel, was daily ascending before God.
In the most holy place stood the ark, a chest of precious wood overlaid with gold, the depository of the two tables of stone upon which God had inscribed the law of ten com- mandments. Above the ark, and forming the cover to the sacred chest, was the mercy-seat, a magnificent piece of workmanship, surmounted by two cherubim, one at each end, and all wrought of solid gold. In this apartment the divine presence was manifested in the cloud of glory between the cherubim.
After the settlement of the Hebrews in Canaan, the taber- nacle was replaced by the temple of Solomon, which, though a permanent structure and upon a larger scale, observed the same proportions, and was similarly furnished. In this form the sanctuary existed — except while it lay in ruins in Daniel’s time—until its destruction by the Romans, im Ae D,. 4.0,
This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declared
WHAT IS THE SANCTUARY ? / 413
by Paul to be the sanctuary of the first covenant. But has the new covenant no sanctuary ?
Turning again to the book of Hebrews, the seekers for truth found that the existence of a second, or new-cove- nant sanctuary, was implied in the words of Paul already quoted: ‘‘Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.’’ And the use of the word ‘‘also’’ intimates that Paul has before made men- tion of this sanctuary. Turning back to the beginning of the previous chapter, they read: ‘‘Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.’’’*
Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great high priest, ministers at God’s right hand. One sanctuary was on earth, the other is in heaven.
Further, the tabernacle built by Moses was made after a pattern. The Lord directed him, ‘‘ According to all that I show thee, after the pattern of the tabernacle, and the pat- tern of all the instruments thereof, even so shall ye make > it.’”’ And again the charge was given, ‘‘Look that thou make them after their pattern, which was showed thee in the mount.’’* And Paul says that the first tabernacle ‘‘was a figure for the time then present, in which were offered both gifts and sacrifices;’’ that its holy places were “‘patterns of things in the heavens;’’ that the priests who offered gifts according to the law, served ‘‘unto the example and shadow of heavenly things,’’ and that ‘‘Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the pres- ence of God for us.’’*
1 Heb. 8:1, 2. ? Bx. 25:9, 40. * Heb. 9:9,23; 8:5; 9:24.
414 THE GREAT CONTROVERSY
The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. God placed His Spirit upon the builders of the earthly sanctuary. The artistic skill dis- played -in its construction was a manifestation of divine wisdom. The walls had the appearance of massive gold, reflecting in every direction the hght of the seven lamps of the golden candlestick. The table of showbread and the altar of incense glittered like burnished gold. The gor- geous curtain which formed the ceiling, inwrought with figures of angels in blue and purple and scarlet, added to the beauty of the scene. And beyond the second veil was the holy shekinah, the visible manifestation of God’s glory, before which none but the high priest could enter and live.
The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God. The abiding-place of the King of kings, where thou- sand thousands minister unto Him, and ten thousand times ten thousand stand before Him;* that temple, filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration, could find, in the most magnificent structure ever reared by human hands, . but a faint reflection of its vastness and glory. Yet impor- tant truths concerning the heavenly sanctuary and _ the ereat work there carried forward for man’s redemption, were taught by the earthly sanctuary and its services.’
The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘‘seven lamps of fire burn- ing before the throne.’’* He saw an angel ‘‘having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.’’* Here the prophet was permitted to behold the first apartment of
SDaty 10% > Rev. 4:5, 5 Rev. 8:3.
WHAT IS THE SANCTUARY? 415
‘
the sanctuary in heaven; and he saw there the ‘‘seven lamps of fire’’ and the ‘‘golden altar,’’ represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, ‘‘the temple of God was opened,’’* and he looked within the inner veil, upon the holy of holies. Here he beheld ‘‘the ark of His testament,’’ represented by the sacred chest constructed by Moses to contain the law of God.
Thus those who were studying the subject found indispu- table proof of the existence of a sanctuary in heaven. Moses made the earthly sanctuary after a pattern which was shown him. Paul teaches that that pattern was the true sanetuary which is in heaven. And John testifies that he saw it in heaven. i
In the temple in heaven, the dwelling-place of God, His throne is established in righteousness and judgment. In the most holy place is His law, the great rule of right by which all mankind are tested. The ark that enshrines the tables of the law is covered with the mercy-seat, before which Christ pleads His blood in the sinner’s behalf. Thus is represented the union of justice and mercy in the plan of human redemption. This union infinite wisdom alone could devise, and infinite power accomplish; it is a union that fills all heaven with wonder and adoration. The cheru- bim of the earthly sanctuary, looking reverently down upon the mercy-seat, represent the interest with which the. heav- enly host contemplate the work of redemption. This is the mystery of mercy into which angels desire to look,— that God ean be just while He justifies the repenting sinner, and renews His intercourse with the fallen race; that Christ could stoop to raise unnumbered multitudes from the abyss of ruin, and clothe them with the spotless garments of His own righteousness, to unite with angels who have never fallen, and to dwell forever in the presence of God.
The work of Christ as man’s intercessor is presented in that beautiful prophecy of Zechariah concerning Him ‘whose name is The Branch.’’ Says the prophet: ‘‘He shall
Rev. 11:19.
14-—=G. C.
416 THE GREAT CONTROVERSY
build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His [the Father’s| throne; and He shall be a priest upon His throne: and the counsel of peace shall, be between Them both.’’*
‘‘He shall build the temple of the Lord.’’ By His saeri- fice and mediation, Christ is both the foundation and the builder of the church of God. The apostle Paul points to Him as ‘‘the chief corner-stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also,’’ he says, ‘‘are builded together for a habitation of God through the Spirit.’’*
‘‘He shall bear the glory.’’ To Christ belongs the glory of redemption for the fallen race. Through the eternal ages, the song of the ransomed ones will be, ‘‘ Unto Him that loved us, and washed us from our sins in His own blood, .. . to Him be glory and dominion forever and ever.’’*
He “‘shall sit and rule upon His throne; and He shall be a priest upon [His throne.’’ Not now ‘‘upon the throne of His glory;’’ the kingdom of glory has not yet been ushered in. Not until His work as a mediator shall be ended, will God ‘‘give unto Him the throne of His father David,’ a kingdom of which ‘‘there shall be no end.’’* As a priest, Christ is now set down with the Father in His throne.’ Upon the throne with the eternal, self-existent One, is He who ‘‘hath borne our griefs, and carried our sorrows,’’ who ‘“‘was in all points tempted like as we are, yet without sin,’’ that He might be ‘‘able to succor them that are tempted.’’ ‘‘If any man sin, we have an Advocate with the Father.’’® THis intercession is that of a piereed and broken body, of a spotless life. The wounded hands, the pierced side, the marred feet, plead for fallen man, whose redemp- tion was purchased at such infinite cost.
‘“And the counsel of peace shall be between Them both.’’ The love of the Father, no less than of the Son, is the foun- tain of salvation for the lost race. Said Jesus to His dis- ciples, before He went away, “‘I say not unto you, that I will
*Zech. 6:13. * Eph. 2:20-22, ’Reév..1:5, 6... * Lukew1232, 33. * Rey. 3:21. “Isa. 53:4; Heb. 4:15; 2:18; 1 John 2:1.
WHAT IS THE SANCTUARY ? 417
pray the Father for you: for the Father Himself loveth you.’’* God was ‘‘in Christ, reconciling the world unto Himself.”’* And in the ministration in the sanctuary above, “‘the counsel of peace shall be between Them both.’’ ‘‘God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have . everlasting life.’’®
The question, What is the suneinary? is clearly an- swered in the Scriptures. The term ‘‘sanctuary,’’ as used in the Bible, refers, first, to the tabernacle built by Moses, as a pattern of heavenly things; and, secondly, to the ‘‘true tabernacle’? in heaven, to which the earthly sanctuary pointed. At the death of Christ the typical service ended. The ‘“‘true tabernacle’’ in heaven is the sanctuary of the new covenant. And as the prophecy of Dan. 8:14 is ful- filled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. At the termi- nation of the 2300 days, in 1844, there had been no sanc- tuary on earth for many centuries. Thus the prophecy, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’’ unquestionably points to the sanc- tuary in heaven.
But the most important question remains to be answered: What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary, 1s stated in the Old Testament Scriptures. But can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. ‘‘Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals] ; but the heavenly things themselves with better sacrifices than these,’’* even the precious blood of Christ.
The cleansing, both in the typical and in the real service, must be accomplished with blood: in the former, with the
»7 4
1 John 16:26, 27. SOCOM MOntlos 8 John 3:16, * Heb, 9:22, 23.
418 THE GREAT CONTROVERSY
blood of animals; in the latter, with the blood of Christ. Paul states, as the reason why this cleansing must be per- formed with blood, that without shedding of blood is no remission. Remission, or putting away of sin, is the work to be accomplished. But how could there be sin connected with the sanctuary, either in heaven or upon the earth? This may be learned by reference to the symbolic service; for the priests who officiated on earth, served ‘‘unto the example and shadow of heavenly things.’’*
The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. ‘‘ Without shedding of blood,’’ says the apostle, there is no remission of sin. ‘‘The life of the flesh is in the blood.’’* The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “‘God hath given it you to bear the iniquity of the congregation.’’* Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.
Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal. God commanded that an atonement be made for
TIBI) ay, tevatay, “Weve 7 sine > TLev. 10:17.
WHAT IS THE SANCTUARY? 419
each of the sacred apartments. ‘‘He shall make an atone- ment for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the con- eregation, that remaineth among them in the midst of their uncleanness.’’ An atonement was also to be made for the altar, to ‘‘cleanse it, and hallow it from the uncleanness of the children of Israel.’’*
Once a year, on the great day of atonement, the priest entered the most- holy place for the cleansing of the sanc- tuary. “The work there performed completed the yearly round of ministration. On the day of atonement, two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, ‘‘one lot for the Lord, and the other lot for the scapegoat.’’* The goat upon which fell the lot for the Lord was to be slain as a sin-offering for the people. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy-seat, and before the merey-seat. The blood was also to be sprinkled upon the altar of incense, that was before the veil.
‘‘And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilder- ness: and the goat shall bear upon him all their iniquities unto a land not inhabited.’’* The scapegoat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp.
The whole ceremony was designed to impress the Israelites with the holiness of God and His abhorrence of sin; and, further, to show them that they could not come in contact with sin without becoming polluted. Every man was re- quired to afflict his soul while this work of atonement was going forward. All business was to be laid aside, and. the
1Lev. 16:16, 19, Ley. 16:8, 21, 22.
420 THE GREAT CONTROVERSY.
whole congregation of Israel were to spend the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.
Important truths concerning the atonement are taught by the typical service. A substitute was accepted in the sinner’s stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was trans- ferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to. come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon ‘the mercy-seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people.
Such was the service performed ‘‘unto the example and shadow of heavenly things.’? And what was done in type in the ministration of the earthly sanctuary, is done in reality in the ministration of the heavenly sanctuary. After His ascension, our Saviour began His work as our high priest. Says Paul, ‘‘Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’’’*
The ministration of the priest throughout the year in the first apartment of the sanctuary, ‘‘within the veil’’ which formed the door aud separated the holy place from the outer court, represents the work of ministration upon which Christ entered at His ascension. It was the work of the priest in the daily ministration to present before God the blood of
* Heb. 9:24.
WHAT IS THE SANCTUARY ? 421
the sin-offering, also the incense which ascended with the prayers of Israel. So did Christ plead His blood before the Father in behalf of sinners, and present before Him also, with the precious fragrance of His own righteousness, the prayers of penitent believers. Such was the work of minis- tration in the first apartment of the sanctuary in heaven.
Thither the faith of Christ’s disciples followed Him as He
ascended from their sight. Here their hopes centered, ‘‘which hope we have,’’ said Paul, ‘‘as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest forever.’’ ‘‘Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption forcass:,’ -: ‘ For eighteen centuries this work of ministration con- tinued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record. As in the typical service there was a work of atonement at the close of the year, so before Christ’s work for the redemption of men is ‘completed, there is a work of atonement for the removal of sin from the sanctuary. This is the service which began when the 2300 days ended. At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of His solemn work,— to cleanse the sanctuary.
As anciently the sins of the people were by faith placed upon the sin-offering, and through its blood transferred, in figure, to the earthly sanctuary; so in the new covenant the sins of the repentant are by faith placed upon Christ, and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, go the actual cleansing of the heavenly is to be accomplished
1Heb. 6:19, 20; 9:12,
422 THE GREAT CONTROVERSY
by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation,—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man accord- ing to his works.’
Thus those who followed in the light of the prophetic word saw that, instead of coming to the earth at the ter- mination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, to perform the closing work of atonement, preparatory to His coming.
It was seen, also, that while the sin-offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scapegoat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin-offering, removed the sins from the sanctuary, he placed them upon the scapegoat. When Christ, by virtue of His own blood, removes the sins of His people from the heavenly sanctuary at the close of His ministration, He will place them upon Satan, who, in the execution of the judg- ment, must bear the final penalty. The scapegoat was sent away into a land not inhabited, never to come again into the congregation of Israel. So will Satan be forever banished from the presence of God and His people, and he will be blotted from existence in the final destruction of sin and sinners.
* Rev. 22:12.
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INS LAE OLY OF HOLES 24
THE subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great Advent Movement, and revealing present duty as it brought to light the position and work of His people. As the disciples of Jesus, after the terrible night of their anguish and disap- poiutment, were ‘“‘glad when they saw the Lord,’’ so did those now rejoice who had looked in faith for His second coming. They had expected Him to appear in glory to give reward to His servants. As their hopes were disappointed, they had lost sight of Jesus, and with Mary at the sepulcher they cried, ‘‘They have taken away my Lord, and I know not where they have laid Him.’’ Now in the holy of holies they again beheld Him, their compassionate high priest, soon to appear as their king and deliverer. Light from the sanc- tuary illumed the past, the present, and the future. They knew that God had led them by His unerring providence. Though, like the first disciples, they themselves had failed to understand the message which they bore, yet it had been in every respect correct. In proclaiming it they had fulfilled the purpose of God, and their labor had not been in vain in the Lord. ‘‘Begotten again unto a lively hope,’’ they rejoiced ‘‘with joy unspeakable and full of glory.’’
(423) 27a—G. C.
424 THE GREAT CONTROVERSY
Both the prophecy of Dan. 8:14, ‘‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’’ and the first angel’s message, ‘‘Fear God, and give glory to Him; for the hour of His judgment is come,’’ pointed to Christ’s ministration in the most holy place, to the investi- gative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered dis- appointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lament- ing the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of days: ‘‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’’— not to the earth, but—‘‘to the Ancient of days, and they brought Him near before Him.’’’
This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His tem- ple, even the messenger of the covenant, whom, ye delight in: behold, He shall come, saith the Lord of hosts.’’* The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’’’
But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished
1Dan. 7:13. ?Mal. 3:1. ®2 Thess. 1:8,
IN THE HOLY OF HOLIES 425
for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and _ in- struction was to be given to the church.
Says the prophet: ‘‘Who may abide the day of His com- ing? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.”’ ‘ Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above, are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort, they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the since of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
When this work shall have been accomplished, the fol- lowers of Christ will be ready for His appearing. ‘‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’’* Then the church which our Lord at His coming is to re- ceive to Himself will be ‘‘a glorious church, not having spot, or wrinkle, or any such thing.’’* Then she will look forth ‘‘as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’’ *
Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘‘And I will come near to you to judgment; and I will be a swift witness against the
1Mal. 3:2, 3. * Mal. 3:4. 8 ph. 5:27. *Cant. 6:10.
426 THE GREAT CONTROVERSY
sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’’* Jude refers to the same scene when he says, ‘‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’’* This coming, and the coming of the Lord to His temple, are dis- tinct and separate events.
The coming of Christ-as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Dan. 8:14; the coming of the Son of man to the Ancient of days, as presented in Dan. 7:18; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.
In the summer and autumn of 1844, the proclamation, ‘‘Behold, the Bridegroom cometh,’’ was given. The two classes represented by the wise and foolish virgins were then developed,—one class who looked with joy to the Lord’s appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear, and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the par- able, when the bridegroom came, ‘‘they that were ready went in with him to the marriage.’’ The coming of the bride- groom, here brought to view, takes place before the mar- riage. The marriage represents the reception by Christ of His kingdom. The holy city, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘‘the bride, the Lamb’s wife.’’ Said the angel to John, ‘‘Come hither, I will show thee the bride, the Lamb’s wife.’’ ‘‘He carried me away in the spirit,’’ says the prophet, ‘‘and showed me that great city, the holy Jerusalem, descending
+Mal. 3:5. * Jude 14, 15,
IN THE HOLY OF HOLIES 497
out of heaven from God.’’* Clearly, then, the bride repre- sents the holy city, and the virgins that go out to meet the bridegroom are a symbol of the church. In the Revelation the people of God are said to be the guests at the marriage supper. If guests, they cannot be represented also as the bride. Christ, as stated by the prophet Daniel, will re- ceive from the Ancient of days in heaven, ‘‘dominion, and glory, and a kingdom;’’ He will receive the New Jerusalem, the capital of His kingdom, ‘‘prepared as a bride adorned for her husband.’’* Having received the kingdom, He will come in His glory, as King of kings and Lord of lords, for the redemption of His people, who are to ‘‘sit down with Abraham, and Isaac, and Jacob,’’ at His table in His king- dom, to partake of the marriage supper of the Lamb. The proclamation, ‘‘Behold, the Bridegroom cometh,’’ in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of days in heaven, to the marriage, the reception of His kingdom. ‘‘They that were ready went in with Him to the marriage, and the door was shut.’’ They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to ‘‘wait for their Lord, when He will return from the wedding.’’* But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage. In the parable it was those that had oil in their vessels with their lamps that went in to the marriage. Those who, with a knowledge of the truth from the Scriptures, had also the Spirit and grace of God, and who, in the night of their bitter trial, had patiently waited, searching the Bible for clearer light,— these saw the truth concerning the sanctuary in heaven and the Saviour’s change of ministration, and by faith they followed Him in His work in the sanctuary above. And all who through the testimony of the Scrip-
Rev. 21:9, 10. 7 Rey. 19:9. ®Dan. 7:14; Rev. 21:2. “Matt. 8:11; Luke 22:30, Luke 12:36.
498 THE GREAT CONTROVERSY
tures accept the same truths, following Christ by faith as He enters in before God to perform the last work of media- tion, and at its close to receive His kingdom,— all these are represented as going in to the marriage.
In the parable of Matthew 22 the same figure of the marriage is introduced, and the investigative judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comes in to see the guests,’ to see if all are attired in the wedding garment, the spot- less robe of character washed and made white in the blood of the Lamb. He who~-is found wanting is cast out, but all who upon examination are seen to have the wedding garment on, are accepted of God, and accounted worthy of a share in His kingdom and a seat upon His throne. This work of examination of character, of determining who are prepared for the kingdom of God, is that of the investigative judgment, the closing work in the sanctuary above.
When the work of investigation shall be ended, when the cases of those who in all ages have professed to be followers of Christ have been examined and decided, then, and not till then, probation will close, and the door of merey will be shut. Thus in the one short sentence, ‘‘They that were ready went in with Him to the marriage, and the door was shut,’? we are carried down through the Saviour’s final ministration, to the time when the great work for man’s salvation shall be completed.
In the service of the earthly sanctuary, which, as we have seen, is a figure of the service in the heavenly, when the high priest on the day of atonement entered the most holy place, the ministration in the first apartment ceased. God commanded, ‘‘There shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out.’’* So when Christ entered the holy of holies to perform the closing work of the atonement, He ceased His ministration in the first apart- ment. But when the ministration in the first apartment
*Matt. 22:11, ? Rev. 7:14, Sev. 16:17.
IN THE HOLY OF HOLLIES 429
/
ended, the ministration in the second apartment began. When in the typical service the high priest left the holy on the day of atonement, he went in before God to present the blood of the sin-offering in behalf of all Israel who truly repented of their sins. So Christ had only completed one part of His work as our intercessor, to enter upon another portion of the work, and He still pleaded His blood before - the Father in behalf of sinners.
This subject was not understood by Adventists in 1844. After the passing of the time when the Saviour was expected, they still believed Ilis coming to be near; they held that they had reached an important crisis, and that the work of Christ as man’s intercessor before God, had ceased. It ap- peared to them to be taught in the Bible, that man’s proba- tion would. close a short time before the actual coming of the Lord in the clouds of heaven. This seemed evident from those scriptures which point to a time when men will seek, knock, and ery at the door of merey, and it will not be opened. And it was a question with them whether the date to which they had looked for the coming of Christ might not rather mark the beginning of this period which was immediately to precede His coming. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the re- jecters of His mercy. All this confirmed them in the belief that. probation had ended, or, as they then expressed it, ‘‘the door of mercy was shut.”’
But clearer light came with the investigation of the sanc- tuary question. They now saw that they were correct in believing that the end of the 2300 days in 1844 marked an important crisis. But while it was true that that door of hope and merey by which men had for eighteen hundred years found access to God, was closed, another door was
32 Contro.
430 THE GREAT CONTROVERSY
opened, and forgiveness of sins was offered to men through the intercession of Christ in the most holy. One part of His ministration had closed, only to give place to another. There was still an ‘‘open door’’ to the heavenly sanctuary, where Christ was ministering in the sinner’s behalf.
Now was seen the application of those words of Christ in *the Revelation, addressed to the church at this very time: ‘‘These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it.’’*
It is those who by faith follow Jesus in the great work of the atonement, who receive the benefits of His mediation in their behalf; while those who reject the light’ which brings to view this work of ministration, are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness, to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God, was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sane- tuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only medi- ator before God; hence they could not receive the benefits of His mediation.
The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the
1 Rev, 3:7, 8.
IN THE HOLY OF HOLIES 431
high priest entered the most holy place, all Israel were re- quired to gather about the sanctuary, and in the most solemn manner humble their souls before God, that they might re- ceive the pardon of their sins, and not be cut off from the congregation. How much more essential in this antityp- ical day of atonement that we understand the work of our High Priest, and know what duties are required of us.
Men cannot with impunity reject the warnings which God in merey sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that mes- sage. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, merey ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters, were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘‘ Your house is left unto you desolate.’’* Look- ing down to the last days, the same Infinite Power declares, concerning those who ‘‘received not the love of the truth, that they might be saved,’’ ‘‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’’* As they reject the teachings of His word, God withdraws His Spirit, and leaves them to the deceptions which they love.
But Christ still intercedes in man’s behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain, as the scriptures which define their true position began to open before them.
The passing of the time in 1844 was followed by a period of great trial to those who still held the advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to
1 Matt. 23:38. 22 Thess. 2:10-12.
432 THE GREAT CONTROVERSY
the sanctuary above. Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or satanic agencies the powerful influence of the Holy Spirit which had attended the Advent Movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God, they saw that their great High Priest had entered upon another work of ministration, and following Him by faith, they were led to see also the closing work of the church. They had a clearer under- standing of the first and second angels’ messages, and were prepared to receive and give to the world the solemn warn- ing of the third angel of Revelation 14.
GOD’S LAW IMMUTABLE-—25
‘“‘THE temple of God was opened in heaven, and there was seen in His temple the ark of His testament.’’?* The ark of God’s testament is in the holy of holies, the second apart- ment of the sanctuary. In the ministration of the earthly tabernacle, which served “‘unto the example and shadow of heavenly things,’’ this apartment was opened only upon the great day of atonement, for the cleansing of the sanctuary. Therefore the announcement that the temple of God was spened in heaven, and the ark of His testament was seen, points to the opening of the most holy place of the heavenly sanctuary, in 1844, as Christ entered there to perform the closing work of the atonement. Those who by faith followed their great High Priest, as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary, they had come to understand the Saviour’s change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners.
The ark in the tabernacle on earth contained the two tables of stone, upon which were inscribed the precepts of the law of God. The ark was merely a receptacle for the tables of the law, and the presence of these divine precepts gave to it its value and sacredness. When the temple of God was opened in heaven, the ark of His testament was seen.
1Rey. 11:19. (433)
434 THE GREAT CONTROVERSY
Within the holy of holies, in the sanctuary in heaven, the divine law is sacredly enshrined,— the law that was spoken by God Himself amid the thunders of Sinai, and written with His own finger on the tables of stone.
The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone, and recorded by Moses in the Pentateuch, were an unerring transcript. Those who arrived at an understand- ing of this important point, were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of.the Saviour’s words, ‘‘ Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’’* The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘‘as a faithful witness in heaven.’’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist : ‘Forever, O Lord, Thy word is settled in heaven.’’ ‘“ All His commandments are sure. They stand fast forever and ever.’’*
In the very bosom of the decalogue is the fourth com- mandment, as it was first proclaimed: ‘‘ Remember the Sab- bath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.’’®
The Spirit of God impressed the hearts of those students of His word. The conviction was urged upon them, that they had ignorantly transgressed this precept by disregard- ing the Creator’s rest-day. They began to examine the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no
Matt. 5:18, PP srelilOeS 9 -aelsiaces ° Ex. 20:8-11,
GOD’S LAW IMMUTABLE 435
evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly seeking to know and to do God’s will; now, as they saw themselves transgressors of His law, sorrow filled their hearts, and they manifested their loyalty to God by keeping His Sab- bath holy.
Many and earnest were the efforts made to overthrow their faith. None could fail to see that if the earthly sanc- tuary was a figure or pattern of the heavenly, the law deposited in the ark on earth was an exact transcript of the law in the ark in heaven; and that an acceptance of the truth concerning the heavenly sanctuary involved an acknowledgment of the claims of God’s law, and the obliga- tion of the Sabbath of the fourth commandment. Here was the secret of the bitter and determined opposition to the har- monious expositicn of the Seriptures that revealed the minis- tration of Christ in the heavenly sanctuary. Men sought to close the door which God had opened, and to open the door which He had closed. But ‘‘He that openeth, and no man shutteth ; and shutteth, and no man openeth,’’ had declared,
“Behold, I have set before thee an open door, and no man ean shut it.’’* Christ had opened the door, or ministration, of the most holy place, hght was shining from that open door of the sanctuary in heaven, and the fourth commandment was shown to be included in the law which is there en- shrined; what God had established, no man could overthrow.
Those who had accepted the hght concerning the media- tion of Christ and the perpetuity of the law of God, found that these were the truths presented in Revelation 14. The messages of this chapter constitute a threefold warning,’ which is to prepare the inhabitants of the earth for the Lord’s second coming. The announcement, ‘‘The hour of His judgment is come,’’ points to the closing work of Christ’s ministration for: the salvation of men. It heralds
SVOV.BS 2105 Ss *See Appendix.
436 THE GREAT CONTROVERSY
a truth which must be proclaimed until the Saviour’s in- tercession shall cease, and He shall return to the earth to take His people to Himself. The work of judgment which began in 1844, must continue until the cases of all are decided, both of the living and the dead; hence it will ex- tend to the close of human probation. That men may be prepared to stand in the judgment, the message commands them to ‘‘fear God, and give glory to Him,”’ ‘‘and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’’ The result of an acceptance of these messages is given in the words, ‘“‘Here are they that keep the commandments of God, and the faith of Jesus.’? In order to be prepared for the judgment, it is necessary that men should keep the law of God. That law will be the standard of character in the judgment. The apostle Paul declares, ‘‘As many as have sinned in the law shall be judged by the law, ... in the day when God shall judge the secrets of men by Jesus Christ.’? And he says that ‘‘the doers of the law shall be justified.’’* Faith is essential in order to the keeping of the law of God; for ‘‘without faith it is impossible to please Him.’’ And ‘‘whatsoever is not of faithtis sin,’ :
By the first angel, men are called upon to “‘fear God, and ° give glory to Him,’’ and to worship Him as the Creator of the heavens and the earth. In order to do this, they must obey His law. Says the wise man, ‘‘Fear God, and keep His commandments: for this is the whole duty of man.’’* With- out obedience to His commandments, no worship can be pleasing to God. ‘‘This is the love of God, that we keep His commandments.’’ ‘‘He that turneth away his ear from hearing the law, even his prayer shall be abomination.’’ *
The duty to worship God is based upon the fact that He is the Creator, and that to Him all other beings owe their existence. And wherever, in the Bible, His claim to rever- ence and worship, above the gods of the heathen, is pre-
1Rom. 2:12-16, ?Heb. 11:6; Rom. 14:23, 8 Heel. 12:13, *1 John 5:3; Prov. 28:9.
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sented, there is cited the evidence of His creative power. ‘All the gods of the nations are idols: but the Lord made the heavens.’’* ‘‘To whom then will ye liken Me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things.’’ ‘‘Thus saith the Lord that created the heavens; God Himself that formed the earth and made it: ...I am Jehovah; and there is none else.’’* Says the psalmist, ‘‘Know ye that Jehovah, He is God: it is He that hath made us, and not we our- selves.’? ‘‘O come, let us worship and bow down: let us kneel before the Lord our Maker.’’* And the holy beings who worship God in heaven state, as the reason why their homage is due to Him, ‘‘Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things.’’*
In Revelation 14, men are called upon to worship the Creator; and the prophecy brings to view a class that, as the result of the threefold message, are keeping the com- mandments of God. One of these commandments points directly to God as the creator. The fourth precept declares: ‘‘The seventh day is the Sabbath of the Lord thy God: ... for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: where- fore the Lord blessed the Sabbath day, and hallowed it.’’’ Concerning the Sabbath, the Lord says, further, that it is ‘‘a sign, ... that ye may know that I am the Lord your God.’’* And the reason given is, ‘‘For in six days the Lord made heaven and earth, and on the seventh day He rested, and was refreshed.’’‘
‘‘The importance of the Sabbath as a memorial of crea- tion is that it keeps ever present the true reason why wor- ship is due to God,’’— because He is the Creator, and we are His creatures. ‘‘The Sabbath, therefore, lies at the very foundation of divine worship; for it teaches this great truth in the most impressive manner, and no other institution
ls; Oni. *Tsa. 40:25, 26; 45:18. PSs MOO OoG. *Rev. 4:11. * Ex. 20:10, 11, * Eze. 20:20, Oixewe Lesdif,
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does this. The true ground of divine worship, not of that on the seventh day merely, but of all worship, is found in the distinction between the Creator and His creatures. This great fact can never become obsolete, and must never be forgotten. It was to keep this truth ever before the minds of men, that God instituted the Sabbath in Eden; and so long as the fact that He is our Creator continues to be a reason why we should worship Him, so long the Sabbath will continue as its sign and memorial. Had the Sabbath been universally kept, man’s thoughts and affections would have been led to the Creator as the object of reverence and wor- ship, and there would never have been an idolater, an atheist, or an infidel. The keeping of the Sabbath is a sign of loyalty to the true God, ‘‘Him that made heaven, and - earth, and the sea, and the fountains of waters.” It follows that the message which commands men to worship God and keep His commandments, will especially call upon’ them to keep the fourth commandment.
In contrast to those who keep the commandments of God and have the faith of Jesus, the third angel points to another class, against whose errors a solemn and _ fear- ful warning is uttered: ‘‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God.’’* is necessary to an understanding of this message. What is represented by the beast, the image, the mark?
The hne of prophecy in which these symbols are found, begins with Revelation 12, with the dragon that sought to de- stroy Christ at His birth. The dragon is said to be Satan; he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian era, was the Roman empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, In a secondary sense, a symbol of pagan Rome.
go 1
* Andrews, J. N., ‘‘ History of the Sabbath,’’ ch. 27. ? Rey. 14:9, 10. “Reve 129:
GOD’S LAW IMMUTABLE 439
In chapter 13° is described another beast, ‘‘like unto a leopard,’’ to which the dragon gave ‘‘his power, and _ his seat, and great authority.’’ This symbol, as most Protes- tants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopard-lke beast it is declared: ‘‘There was given unto him a mouth speaking great things and blasphemies. .. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to over- come them: and power was given him over all kindreds, and tongues, and nations.’’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
‘*Power was given unto him to continue forty and two months.’’ And, says the prophet, ‘‘I saw one of his heads as it were wounded to death.’’ And again, ‘‘He that leadeth into captivity shall go into captivity: he that killeth with dhe sword must be killed with the sword.’’ The forty and {wo months are the same as the ‘‘time and times and the dividing of time,’’ three years and a half, or 1260 days, of Daniel 7,—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time, the pope was made eaptive by the French army, the papal power re- ceived its deadly wound, and the prediction was fulfilled, ‘“‘He that leadeth into captivity shall go into eaptivity.’’
At this point another symbol is introduced. Says the prophet, ‘‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’’* Both the ap- pearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel
1'Verses 1-10. ?Rey. 13:11.
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as beasts of prey, rising when the ‘‘four winds of the heaven strove upon the great sea.’’’ In Revelation 17, an angel explained that waters represent ‘‘peoples, and multitudes, and nations, and tongues.’’* Winds are a sym- bol of strife. The four winds of heaven striving upon the great sea, represent the terrible scenes of conquest and revolution by which kingdoms have attained to power. But the beast with lamb-like horns was seen ‘‘coming up out of the earth.’’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied, and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World,— that turbu- lent sea of ‘‘peoples, and multitudes, and nations, and tongues.’’ It must be sought in the Western Centinent. What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attract- ing the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmis-— takably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer have been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘“‘coming up out of the earth;’’ and’ according to the translators, the word here rendered ‘‘com- ing up”’ literally signifies ‘‘to grow or spring up as a plant.’’? And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, de- scribing the rise of the United States, speaks of ‘‘the mystery of her coming forth from vacancy,’’* and says, ‘‘Like a silent seed we grew into empire.’’ A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘““emerging,’’ and “‘amud the silence of the earth daily adding to its power and pride.’’* Edward Everett, in an oration
1 Dan. 7:2. Rev. 17:15. ®* Townsend, G. A., ‘‘The New World Compared with the Old,’’ p. 462 (ed. 1869). “The Dublin Nation.
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on the Pilgrim founders of this nation, said: ‘‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, ... they have borne the banners of the cross!’’*
‘“‘And he had two horns like a lamb.’’ The lamb-like horns indicate youth, innocence, and gentleness, fitly repre- senting the character of the United States when presented to the prophet as ‘‘coming up’”’ in 1798. Among the Chris- tian exiles who first fled to America, and sought an asylum from royal oppression and priestly intolerance, were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘‘all men are created equal,’’ and endowed with the inahenable right to ‘“‘life, liberty, and the pursuit of happiness.’’ And tke Constitution guarantees to the people the right of self-governnient, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted’ to worship God ace- cording to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and down-trodden through- out Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful na- tions of the earth.
But the beast with lamb-like horns ‘‘spake as a dragon. And ne exerciseth afl the power of the first beast before him, and causcth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; and... saying to them that dwell on the earth, that they
*Speech delivered at Plymouth, Mass., Dec. 22, 1824, p. 11,
442 THE GREAT CONTROVERSY
should make an image to the beast, which had the wound by a sword and did live.’’’
The lamb-like horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘‘speaking’’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those lb- eral and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘fas a dragon,’’ and exercise ‘‘all the power of the first beast,’’ plainly foretells a development of the spirit of in- tolerance and persecution that was manifested by the na- — tions represented by the dragon and the leopard-like beast. And the statement that the beast with two horns ‘‘causeth the earth and them which dwell therein to worship the first beast,’’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Inde- pendence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result — intolerance and persecution. The Constitution pro- vides that ‘‘Congress shall make no law respecting an estab- lishment of religion, or prohibiting the free exercise thereof,’’ and that ‘‘no religious test shall ever be required as a quali- fication to any office of public trust under the United States.’”’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be en- forced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamb-like horns—in profession pure, gentle, and harmless — that speaks as a dragon.
* Rev. 13:11-14,
GOD'S LAW IMMUTABLE 443
“Saying to them that dweil on the earth, that they should make an image to the beast.’’ Here is clearly pre- sented a form of government in which the legislative power rests with the people; a most striking evidence that the United States is the nation denoted in the prophecy.
But what is the ‘‘image to the beast’’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the first beast. It is also called an image of the beast. Then to learn what the image is like, and how it is to be formed, we must study the characteristics of the beast itself, the papacy.
When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state, and employed it to further her own ends, especially for the punishment of ‘‘heresy.’’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplsh her own ends.
Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Prot- estant churches that have followed in the steps of Rome by forming alliance with worldly powers, have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dis- senters by the Church of England. During the sixteenth and seventeenth centuries, thousands of non-conformist min- isters were forced to leave their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.
It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy,— the beast. Said Paul, ‘‘There”’ shall ‘‘come a falling away, ... and that man of sin be
33 Contro.
444 THE GREAT CONTROVERSY
revealed.’’* So apostasy in the church will prepare the way for the image to the beast.
The Bible declares that before the coming of the Lord there will exist a, state of religious declension similar to that in the first centuries. ‘‘In the last days perilous times shall come. For men shall be lovers of thei own selves, covetous, boasters, proud, blasphemers, disobedient to par- ents, unthankful, unholy, without natural affection, truce- breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’’* ‘‘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.’”’* Satan will wark ‘‘with all power and signs and lying wonders, and with all deceiy- ableness of unrighteousness.’’ And all that ‘‘received not the love of the truth, that they might be saved,’’ will be left to accept “‘strong delusion, that they should believe a lie.’’* When this state of ungodliness shall be reached, the same results will follow as in the first centuries.
The wide diversity of belief in the Protestant churches is regarded by many as decisive proof that no effort to secure a forced uniformity can ever be made. But there has been for years, in churches of the Protestant faith, a strong and growing sentiment in favor of a union based upon common points of doctrine. To secure such a union, the discussion of subjects upon which all were not agreed — however im- portant they might be from a_ Bible standpoint — must necessarily be waived.
Charles Beecher, in a sermon in the year 1846, declared that the ministry of ‘‘the evangelical Protestant denomina- tions’’ is ‘‘not only formed all the way up under a tremen- dous pressure of merely human fear, but they live, and move, and breathe in a state of things radically corrupt, and appealing every hour to every baser element of their nature
MWC PIPER SO Ubi Bieesy 9 Cullinan, Aba | OO. WM avsscy. Basia.
GOD'S LAW IMMUTABLE 445
to hush up the truth, and bow the knee to the power of apostasy. Was not this the way things went with Rome? Are we not living her life over again? And what do we see just ahead? Another general council! A world’s conven- tion! Evangelical alliance, and universal creed!’’?* When this shall be gained, then, in the effort to secure complete uniformity, it will be only a step to the resort to force.
When the leading churches of the United States, uniting upon such points of doctrine as are held by them in com- mon, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the inflic- tion of civil penalties upon dissenters will inevitably result.
The beast with two horns ‘‘causeth [commands] all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’’* The third angel’s warning is, ‘“‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God.’’ ‘‘The beast’’ mentioned in this message, whose wor- ship is enforced by the two-horned beast, is the first, or leopard-like beast of Revelation 13,— the papacy. The ‘“Image to the beast’’ represents that form of apostate Prot- estantism which will be developed when the Protestant ehurches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘‘mark of the beast’’ still remains to be defined.
After the warning against the worship of the beast and his image, the prophecy declares, ‘‘Here are they that keep the commandments of God, and the faith of Jesus.’’ Since those who keep God’s commandments are thus placed in contrast with those that worship the beast and his image and receive his mark, it follows that the keeping of God’s
1Sermon on ‘‘The Bible a Sufficient Creed,’’ delivered at Fort Wayne, Ind., Feb. 22, 1846. Rey, 13:16, 17.
446 THE GREAT CONTROVERSY
law, on the one hand, and its violation, on the other, will make the distinction between the worshipers of God and the worshipers of the beast.
The special characteristic of the beast, and therefore of his image, is the breaking of God’s commandments. Says Daniel, of the little horn, the papacy, ‘‘He shall think to change the times and the law.’’* And Paul styled the same power the ‘‘man of sin,’’ who was to exalt himself above God. One prophecy is a complement of the other. Only by changing God’s law could the papacy exalt itself above God; whoever should understandingly keep the law as thus changed would be giving supreme honor to that power by which the change was made. Such-an act of obedience to papal laws would be a mark of allegiance to the pope in the place of God.
The papacy has attempted to change the law of God. The second commandment, forbidding image worship, has been dropped from the law, and the fourth commandment has been so changed as to authorize the observance of the first instead of the seventh day as the Sabbath. But papists urge, as a reason for omitting the second commandment, that it is unnecessary, being included in the first, and that they are giving the law exactly as God designed it to be understood. This cannot be the change foretold by the prophet. An intentional, deliberate change is presented: ‘‘He shall think to change the times and the law.’’ The change in the fourth commandment exactly fulfils the prophecy. For this the only authority claimed is that of the church. Here the papal power openly sets itself above God.
While the worshipers of God will be especially distin- euished by their regard for the fourth commandment,— since this is the sign of His creative power, and the witness to His claim upon man’s reverence and homage,— the wor- shipers-of the beast will be distinguished by their efforts to tear down the Creator’s memorial, to exalt the institution of Rome. It was in behalf of the Sunday that popery first
*Dan. 7:25, RB. V.
GOD'S LAW {MMUTABLE ‘447
asserted its arrogant claims; and its first resort to the power of the state was to compel the observance of Sunday as ‘‘the Lord’s day.’’ But the Bible points to the seventh day, and not to the first, as the Lord’s day. Said Christ, ‘“The Son of man is Lord also of the Sabbath.’’ The fourth commandment declares, ‘‘The seventh day is the Sabbath of the Lord.’’ And by the prophet Isaiah the Lord desig- nates it, ‘“‘My holy day.’’”
The claim so often put forth, that Christ changed the Sabbath, is disproved by His own words. In His sermon on the mount He said: ‘‘Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth
pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’’*
It is a fact generally admitted by Protestants, that the Seriptures give no authority for the change of the Sab- bath. This is plainly stated in publications issued by the American Tract Society and the American Sunday-school Union. One of these works acknowledges ‘‘the complete silence of the New Testament so far as any explicit com- mand for the Sabbath [Sunday, the first day of the week] or definite rules for its observance are coneerned.’’*
Another says: ‘‘Up to the time of Christ’s death, no change had been made in the day;’’* and, ‘‘so far as the rec- ord shows, they [the apostles] did not... give any explicit command enjoining the abandonment of the seventh-day Sabbath, and its observance on the first day of the week.’’*.
Roman Catholics acknowledge that the change of the Sabbath was made by their church, and declare that Prot-
See Appendix. *Mark 2:28; Isa. 58:13. * Matt. 5:17-19.
" 4#lliott, George, ‘‘The Abiding Sabbath,’’ p. 184.
5 Waffie, A. E., ‘‘The Lord’s Day,’’ p. 186. *Tdem, pp. 187, 188.
15—G. C.
448 THE GREAT CONTROVERSY
estants, by observing the Sunday, are recognizing her power. In the ‘‘Catholic Catechism of Christian Religion,’’ in answer to a question as to the day to be observed in obedi-’ ence to the fourth commandment, this statement is made: ‘‘During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so now we sanctify the first, not the seventh day. Sunday means, and now is, the day of the Lord.’’
As the sign of the authority of the Cathohe Church, papist writers cite ‘‘the very act of changing the Sabbath into Sunday, which Protestants allow of; ... because by keeping Sunday, they acknowledge the -church’s power to ordain feasts, and to command them under sin.’’* What then is the change of the Sabbath, but the sign, or mark, of the authority of the Roman Church —‘‘the’ mark of the beast’?
The Roman Church has not relinquished her claim to supremacy; and when the world and the Protestant churches accept a sabbath of her creating, while they reject the Bible Sabbath, they virtually admit this assumption. They may claim the authority of tradition and of the Fathers for the change; but in so doing they ignore the very principle which separates them from Rome,— that ‘‘the Bible, and the Bible only, is the religion of Protestants.’’ The papist can see that they are deceiving themselves, willingly closing their eyes to the facts in the case. As the movement for Sunday enforcement gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
Romanists declare that ‘‘the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the [Catholic] Church.’’* The enforcement of Sunday-keeping on the part of Protestant churches is an enforcement of the worship of the papacy —of the beast. Those who, understanding the claims of the fourth com-
*Tuberville, H., ‘‘An Abridgement of the Christian Doctrine,’’ p. 58. 2«¢Plain Talk about Protestantism,’’ p. 213.
GOD’S LAW IMMUTABLE 449
mandment, choose to observe the false instead of the true Sabbath, are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would them- selves form an image to the beast; hence the enforcement of Sunday-keeping in the United States would be an enforce- ment of the worship of the beast and his image.
But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sab- bath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly belheve.that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome, and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘‘the mark of the beast.’’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘‘the mark of the beast.”’
The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. Men are not to be left in darkness concerning this important matter; the warning against this sin is to be given to the world before the visitation of God’s judgments, that all may know why they are to be inflicted, and have
450 THE GREAT CONTROVERSY
opportunity to escape them. Prophecy declares that the first angel would make his announcement to ‘‘every nation, and kindred, and tongue, and people.’’ The warning of the third angel, which forms a part of the same threefold mes- sage, is to be no less wide-spread. It is represented in the prophecy as being proclaimed with a loud voice, by an angel flying in the midst of heaven; and it will command the attention of the world.
In the issue of the contest, all Christendom will be di- vided into two great classes,— those who keep the’ com- mandments of God and the faith of Jesus, and those who worship the beast and his image and receive his mark. Al- though church and state will unite their power to compel ‘all, both small and great, rich and poor, free and bond,”’ to receive ‘‘the mark of the beast,’’* yet the people of God will not receive it. The prophet of Patmos beholds ‘‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’’ and singing the song of Moses and the Lamb.
* Rey. 13:16. “kev. lise2, 33
v
\ OOS dA A WORK OF REFORM — 26
THE work of Sabbath reform to be accomplished in the last days is foretold in the prophecy of Isaiah: ‘‘Thus saith the Lord, Keep ye judgment, and do justice: for My sal- vation is near to come, and My righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.’’ ‘‘The sons ‘of the stranger, that join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants, every one that keepeth the Sabbath from polluting it, and taketh hold of My covenant; even them will I bring to My holy mountain, and make them joyful in My house of prayer.’’*
These words apply in the Christian age, as shown by the context: ‘‘The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.’’* Here is foreshadowed the gathering in of the Gentiles by the gospel. And upon those who then honor the Sabbath, a blessing is pronounced. Thus the obligation of the fourth commandment extends past the crucifixion, resurrection, and ascension of Christ, to the time when His servants should preach to all nations the message of glad tidings.
Cli, Be AOR TE * Isa. 56:8. (451)
452 THE GREAT CONTROVERSY
The Lord commands by the same prophet, ‘‘Bind up the testimony, seal the law among My disciples.’’* The seal of God’s law is found in the fourth commandment. This only, of all the ten, brings to view both the name and the title of the Lawgiver. It declares Him to be the Creator of the ~ heavens and the earth, and thus shows His claim to rev- erence and worship above all others. Aside from this pre- cept, there is nothing in the decalogue to show by whose authority the law is given. When the Sabbath was changed by the papal power, the seal was taken from the law. The disciples of Jesus are called upon to restore it, by exalting the Sabbath of the fourth commandment to its rightful position as the Creator’s memorial and the sign of His authority. ,
‘““To the law and to the testimony.’’ While conflicting doctrines and theories abound, the law of God is the one unerring rule by which all opinions, doctrines, and theories are to be tested. Says the prophet, ‘‘If they speak not according to this word, it is because there is no light in them.’’* |
Again, the command is given, ‘‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’’ It is not the wicked world, but those whom the Lord designates as ‘“My people,’’ that are to be reproved for their transgres- sions. He declares further, “‘Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their God.’’* Here is brought to view a class who think themselves righteous, and appear to manifest great interest in the service of God; but the stern and solemn rebuke of the Searcher of hearts proves them to be trampling upon the divine precepts.
The prophet thus points out the ordinance which has been forsaken: ‘‘Thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer
1Tsa. 8:16, 20. ssa Sieilae cr,
A WORK OF REFORM 458
of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord.’’* This prophecy also applies in our time. The breach was made in the law of God when the Sabbath was changed by the Roman power. But the time has come for that divine institution to be restored. The breach is to be repaired, and the foundation of many generations to be raised up. :
Hallowed by the Creator’s rest and blessing, the Sabbath was kept by Adam in his innocence in holy Eden; by Adam, fallen yet repentant, when he was driven from his happy estate. It was kept by all the patriarchs, from Abel to righteous Noah, to Abraham, to Jacob. When the chosen people were in bondage in Egypt, many, in the midst of prevailing idolatry, lost their knowledge of God’s law; but when the Lord delivered Israel, He proclaimed His law in awful grandeur to the assembled multitude, that they might know His will, and fear and obey Him forever.
From that day to the present, the knowledge of God’s law has been preserved in the earth, and the Sabbath of the fourth commandment has been kept. Though the ‘‘man of sin’’ succeeded in trampling under foot God’s holy day, yet even in the period of his supremacy there were, hidden in secret places, faithful souls who paid it honor. Since the Reformation, there have been some in every generation to maintain its observance. Though often in the midst of re- proach and persecution, a constant testimony has been borne to the perpetuity of the law of God, and. the sacred obli- gation of the creation Sabbath.
These truths, as presented in Revelation 14 in connection with the ‘‘everlasting gospel,’’ will distinguish the church of Christ at the time of His appearing. For as the result of
1Tsa. 58:12, 13.
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the threefold message it is announced, ‘“‘Here are they that keep the commandments of God, and the faith of Jesus.” And this message is the last to be given before the coming of the Lord. Immediately following its proclamation, the Son of man is seen by the prophet, coming in glory to reap the harvest of the earth.
Those who received the light concerning the sanctuary and the immutability of the law of God, were filled with joy and wonder, as they saw the beauty and harmony of the system of truth that opened to their understanding. They desired that the hght which appeared to them so precious might be imparted to all Christians; and they could not but believe that it would be joyfully accepted. But truths that would place them at variance with the world were not wel- come to many who claimed to be followers of Christ. Obe- dience to the fourth commandment required a sacrifice from which the majority drew back.
As the claims of the Sabbath were presented, many rea- soned from the worldling’s standpoint. Said they: ‘‘We have always kept Sunday, our fathers kept it, and many good and pious men have died happy while keeping it. If they were right, so are we. The keeping of this new Sabbath would throw us out of harmony with the world, and we would have no influence over them. What can a little company keeping the seventh day hope to accomplish against all the world who are keeping Sunday?’’ It was by similar arguments that the Jews endeavored to justify their rejection of Christ. Their fathers had been accepted of God in presenting the sacrificial offerings, and why could not the children find salvation in pursuing the same course? So, in the time of Luther, papists reasoned that true Christians had died in the Catholic faith, and therefore that religion was sufficient for salvation. Such reasoning would prove an effectual barrier to all advancement in religious faith or practice.
Many urged that Sunday-keeping had been an established doctrine and a wide-spread custom of the church for many
A WORK OF REFORM 455
centuries. Against this argument it was shown that the Sabbath and its observance were more ancient and wide- _ Spread, even as old as the world itself, and bearing the sanc- ‘tion both of angels and of God. When the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy, then was laid the foundation of the Sabbath.’ Well may this institution de- mand our reverence: it was ordained by no human author- ity, and rests upon no human traditions; it was established by the Ancient of days, and commanded by His eternal word.
As-the attention of the people was called to the subject of Sabbath reform, popular ministers perverted the word of God, placing such interpretations upon its testimony as would best quiet inquiring minds. And those who did not search the Scriptures for themselves were content to accept conclusions that were in accordance with their desires. By argument, sophistry, the traditions of the Fathers, and the ‘authority of the church, many endeavored to overthrow the teuth. Its advocates were driven to their Bibles to defend the validity of the fourth commandment. Humble men, armed with the Word of truth alone, withstood the attacks of men of learning, who, with surprise and anger, found their eloquent sophistry powerless against the simple, straightforward reasoning of men who were versed in the Seriptures rather than in the subtleties of the schools.
In the absence of Bible testimony in their favor, many with unwearying persistence urged,— forgetting how the same reasoning had been employed against Christ and His apostles,—‘‘Why do not our great men understand this Sabbath. question? But few believe as you do. It cannot be that you are right, and that all the men of learning in the world are wrong.’’
To refute such arguments it was needful only to cite the teachings of the Seriptures and the history of the Lord’s dealings with His people in all ages. God works through those who hear and obey His voice, those who will, if need
* Job 38:6,7; Gen, 2:1-3. 29a—G. C,
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be, speak unpalatable truths, those who do not fear to re- prove popular sins. The reason why He does not oftener choose men of learning and high position to lead out in reform movements, is that they trust to their creeds, theo- ries, and theological systems, and feel no need to be taught of God. Only those who have a personal connection with the Source of wisdom are able to understand or explain the Scriptures. Men who have little of the learning of the schools are sometimes called to declare the truth, not because they are unlearned, but because they are not too self-suffi- cient to be taught of God. They learn in the school of Christ, and their humility and obedience make them great. In committing to them a knowledge of His truth, God confers upon them an honor, in comparison with which earthly honor and human greatness sink into ‘insignificance.
The majority of Adventists rejected the truths concerning the sanctuary and the law of God, and many also renounced their faith in the Advent Movement, and adopted unsound ° and conflicting views of the prophecies which applied to that work. Some were led into the error of repeatedly fixing upon a definite time for the coming of Christ. The light which was now shining on the subject of the sanctuary would have shown them that no prophetic period extends to the second advent; that the exact time of this event is not foretold. But, turning from the light, they continued to set time after time for the Lord to come, and as often they were disappointed.
When the Thessalonian church received erroneous views concerning the coming of Christ, the apostle Paul counseled them to test their hopes and anticipations carefully by the word of God. He cited them to prophecies revealing the events to take place before Christ should come, and showed that they had no ground to expect Him in their day. ‘‘Let no man deceive you by any means,’’* are his words of warn- ing. Should they indulge expectations that were not sanc- tioned by the Scriptures, they would be led to a mistaken
1 Oe Thess: W2iioe
A WORK OF REFORM 457
course of action; disappointment would expose them to the derision of unbelievers, and they would be in danger of yielding to discouragement, and would be tempted to doubt the truths essential for their salvation. The apostle’s ad- monition to the Thessalonians contains an important lesson for those who live in the last days. Many Adventists have felt that unless they could fix their faith upon a definite time for the Lord’s.coming, they could not be zealous and diligent in the work of preparation. But as their hopes are again and again excited, only to be destroyed, their faith receives such a shock that it becomes well-nigh impossible for them to be impressed by the great truths of prophecy. The preaching of a definite time for the judgment, in the giving of the first message, was ordered of God. The com- putation of the prophetic periods on which that message was based, placing the close of the 2300 days in the autumn of 1844, stands without impeachment. The repeated efforts to find new dates for the beginning and close of the pro- phetie periods, and the unsound reasoning necessary to sustain these positions, not only lead minds away from the present truth, but throw contempt upon all efforts to explain the prophecies. The more frequently a definite time is set for the second advent, and the more widely it is taught, the better it suits the purposes of Satan. After the time has passed, he excites ridicule and contempt of its advocates, and thus casts reproach upon the great Advent Movement of 1843 and 1844. Those who persist in this error will at last fix upon a date too far in the future for the coming of Christ. Thus they will be led to rest in a false security, and many will not be undeceived until it is too late. The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led His people in the Advent Movement, even as He led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. Had they still trusted to the guiding hand that had been
458 THE GREAT CONTROVERSY
with them in their past experience, they would have seen of the salvation of God. If all who had labored unitedly in the work in 1844, had received the third angel’s message and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of His people.
It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan, and establish them there, a holy, happy people. But ‘‘they could not enter in because of unbelief.’’ ' Because of their backsliding and apostasy, they perished in the desert, and others were raised up to enter, the promised land. In like manner, it was not the will of God that the coming of Christ should be so long delayed, and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an oppor- tunity to hear the warning, and find in Him a shelter before the wrath of God shall be poured out.
Now, as in former ages, the presentation of a truth that reproves the sins and errors of the times, will excite oppo- sition. ‘‘Every one that doeth evil hateth the light, neither cometh to the lhght, lest his deeds should be reproved.’’’* As men see that they cannot maintain their position by the Scriptures, many determine to maintain it at all hazards, and with a malicious spirit they assail the character and motives of those who stand in defense of unpopular truth. It is the same policy which has been pursued in all ages. Elijah was declared to be a troubler in Israel, Jeremiah a traitor, Paul a polluter of the temple. From that day to this, those who would be loyal to truth have been denounced
*Heb. 3:19. * John 3:20, —
A WORK OF REFORM 459
as seditious, heretical, or schismatic. Multitudes who are too unbelieving to accept the sure word of prophecy, will receive with unquestioning credulity an accusation against those who dare to reprove fashionable sins, This spirit will inerease more and more. And the Bible plainly teaches that a time is approaching when the laws of the state will so conflict with the law of God that whosoever would obey all the divine precepts must brave reproach and punish- ment as an evil-doer.
In view of this, what is the duty of the messenger of truth? Shall he conclude that the truth ought not to be presented, since often its only effect is to arouse men to evade or resist its claims? No; he has no more reason for with- holding the testimony of God’s word, because it excites oppo- sition, than had earlier reformers. The confession of faith made by saints and martyrs was recorded for the benefit of succeeding generations. Those living examples of holiness and steadfast integrity have come down to inspire courage in those who are now ealled to stand as witnesses for God. They received grace and truth, not for themselves alone, but that, through them, the knowledge of God might enlighten the earth. Has God given light to His servants in this gen- eration? Then they should let it shine forth to the world.
Anciently the Lord declared to one who spoke in His name, ‘‘The house of Israel will not hearken unto thee; for they will not hearken unto Me.’’ Nevertheless He said, ‘‘Thou shalt speak My words unto them, whether they will hear, or whether they will forbear.’’* To the servant of God at this time is the command addressed, ‘‘Lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’’
So far as his opportunities extend, every one who has re- ceived the light of truth is under the same solemn and fear- ful responsibility as was the prophet of Israel, to whom the word of the Lord came, saying: ‘‘Son of man, I have set thee a watchman unto the house of Israel; therefore thou _
SBS GBILS PART
84 Contro.
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shalt hear the word at My mouth, and warn them from Me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.’’*
The great obstacle both to the acceptance and to the promulgation of truth, is the fact that it involves incon- venience and reproach. This is the only argument against the truth which its advocates have never been able to refute. But this does not deter the true followers of Christ. These do not wait for truth to become popular. Being convinced of their duty, they deliberately accept the cross, with the apostle Paul counting that ‘‘our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;’’* with one of old, ‘‘esteeming the reproach of Christ greater riches than the treasures in Egypt.’’*
Whatever may be their profession, it is only those who are world-servers at heart that act from policy rather than principle in religious things. We should choose the right because it is right, and leave consequences with God. To men of principle, faith, and daring, the world is indebted for its great reforms. By such men the work of reform for this time must be carried forward.
Thus saith the Lord: ‘‘Hearken unto Me, ye that know righteousness, the people in whose heart is My law; fear ye not the reproach of men, neither be ye afraid of their re- vilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but My righteous- ness shall be forever, and My salvation from generation to generation.’ *
+ Hze. 33:7-9. aro, COTa 2 Le * Heb. 11:26. Slisamodes(eSs
aYOvavAvaYaY a y S seraterelovatersres
MODERN REVIVALS — 27
WHEREVER the word of God has been faithfully preached, results have followed that attested its divine origin. The Spirit of God accompanied the message of His servants, and the word was with power. Sinners felt their consciences quickened. The “‘light which lighteth every man that com- eth into the world,’’ illumined the secret chambers of their souls, and the hidden things of darkness were made mani- fest. Deep conviction took hold upon their minds and hearts. They were convinced of sin, and of righteousness, and of judgment to come. They had a sense of the righteousness of Jehovah, and felt the terror of appearing, in their guilt and uncleanness, before the Searcher of hearts. In anguish they cried out, ‘‘Who shall deliver me from the body of this death?’’ As the cross of Calvary, with its infinite sacrifice for the sins of men, was revealed, they saw that nothing but the merits of Christ could suffice to atone for their trans- gressions; this alone could reconcile man to God. With faith and humility they accepted the Lamb of God, that taketh away the sin of the world. Through the blood of Jesus they had ‘‘remission of sins that are past.”’
These souls brought forth fruit meet for repentance. They believed and were baptized, and rose to walk in newness of life,— new creatures in Christ Jesus; not to fashion them- selves according to the former lusts, but by the faith of the
(461)
462 THE GREAT CONTROVERSY
Son of God to. follow in His steps, to reflect His character, and to purify themselves even as He is pure. The things they once hated, they now loved; and the things they once loved, they hated. The proud and self-assertive became meek and lowly of heart. The vain and supercilious became serious and unobtrusive. The profane became reverent, the drunken sober, and the profligate pure. The vain fashions of the world were laid aside. Christians sought not the ‘‘out- ward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but... the hidden man of the heart, in that which is not corruptible, even the orna- ment of a meek and quiet spirit, which is in the sight of God of great price.’’*
Revivals brought deep heart-searching’ and humility. They were characterized by solemn, earnest appeals to the sinner, by yearning compassion for the purchase of the blood of Christ. Men and women prayed and wrestled with God for the salvation of souls. The fruits of such revivals were seen in souls who shrank not at self-denial and sacrifice, but rejoiced that they were counted worthy to suffer reproach and trial for the sake of Christ. Men beheld a transforma- tion in the lives of those who had professed the name of Jesus. The community was benefited by their influence. They gathered with Christ, and sowed to the Spirit, to reap life everlasting.
It could be said of them: ‘‘Ye sorrowed to repentance.’’ ‘‘Hor godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yéa, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.’’ *
This is the result of the work of the Spirit of God. There is no evidence of genuine repentance unless it works reforma-
+i) Peter 333, 4. + 2nCored 9olde
MODERN REVIVALS 463
tion. If he restore the pledge, give again that he had robbed, confess his sins, and love God and his fellow-men, the sinner may be sure that he has found peace with God. Such were the effects that in former years followed seasons of religious awakening. Judged by their fruits, they were known to be blessed of God in the salvation of men and the uplifting of humanity.
But many of the revivals of modern times have presented a marked contrast to those manifestations of divine grace which in earlier days followed the labors of God’s servants. It is true.that a wide-spread interest is kindled, many profess conversion, and there are large accessions to the churches; nevertheless the results are not such as to warraut the belief that there has been a corresponding increase of real spiritual life. The light which flames up for a time soon dies out, leaving the darkness more dense than before.
Popular revivals are too often carried by appeals to the imagination, by exciting the emotions, by gratifying the love for what is new and startling. Converts thus gained have little desire to listen to Bible truth, little interest in the testi- mony of prophets and apostles. Unless a religious service has something of a sensational character, it has no attrac- tions for them. A message which appeals to unimpas- sioned reason awakens no response. The plain warnings of God’s word, relating directly to their eternal interests, are unheeded.
With every truly converted soul the relation to God and to eternal things will be the great topic of life. But where, in the popular churches of to-day, is the spirit of consecra- tion to God? The converts do not renounce their pride and love of the world. They are no more willing to deny self, to take up the cross, and follow the meek and lowly Jesus, than before their conversion. Religion has become the sport of infidels and skeptics because so many who bear its name are ignorant of its principles. The power of godliness has well-nigh departed from many of the churches. Picnics, church theatricals, church fairs, fine houses, personal display,
464 THE GREAT CONTROVERSY
have banished thoughts of God. Lands and goods and worldly occupations engross the mind, and things of eternal interest receive hardly a passing notice.
Notwithstanding the wide-spread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth, there will be, among the people of the Lord, such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from.those churches in which. the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time, to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it, by introducing a counterfeit. In those churches which he ean bring under his deceptive power, he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.
In many of the revivals which have occurred during the last half century, the same influences have been at work, to a greater or less degree, that will be manifest in the more extensive movements of the future. There is an emotional excitement, a mingling of the true with the false, that is well adapted to mislead. Yet none need be deceived. In the light of God’s word it is not difficult to determine the nature of these movements. Wherever men neglect the testimony of the Bible, turning away from those plain, soul- testing truths which require self-denial and renunciation of the world, there we may be sure that God’s blessing is not
MODERN REVIVALS 465
bestowed. And by the rule which Christ Himself has given, “Ye shall know them by their fruits,’’' it is evident that these movements are not the work of the Spirit of God.
In the truths of His word, God has given to men a reve- lation of Himself; and to all who accept them they are a shield against the deceptions of Satan. It is a neglect of these truths that has opened the door to the evils which are now becoming so wide-spread’ in the religious world. The nature and the importance of the law of God have been, to a great extent, lost sight of. A wrong conception of the character, the perpetuity, and the obligation of the divine law, has led to errors in relation to conversion and sanctifica- tion, and has resulted in lowering the standard of piety in the church. Here is to be found the secret of the lack of the Spirit and power of God in the revivals of our time.
There are, in the various denominations, men eminent for their piety, by whom this fact is acknowledged and de- plored. Prof. Edwards A. Park, in setting forth the current religious perils, ably says: ‘‘One source of danger is the neglect of the pulpit to enforce the divine law. In former days the pulpit was an echo of the voice of conscience. . . Our most illustrious preachers gave a wonderful majesty to their discourses by following the example of the Master, and giving prominence to the law, its precepts, and its threat- enings. They repeated the two great maxims, that the law is a transcript of the divine perfections, and that a man who does not love the law does not love the gospel; for the law, as well as the gospel, is a mirror reflecting the true char- acter of God. This peril leads to another, that of under- rating the evil of sin, the extent of it, the demerit of it. In proportion to the rightfulness of the commandment is the wrongfulness of disobeying it. .
‘« Affiliated to the dangers already named is the danger of underestimating the justice of God. The tendency of the modern pulpit is to strain out the divine justice from the divine benevolence, to sink benevolence into a sentiment
1Matt. 7:16.
466 THE GREAT CONTROVERSY
rather than exalt it into a principle. The new theological prism puts asunder what God has joined together. Is the divine law a good or an evil? It is a good. Then justice is good; for it is a disposition to execute the law. From the habit of underrating the divine law and justice, the extent and demerit of human disobedience, men, easily slide into the habit of underestimating the grace which has provided an atonement for sin.’’ Thus the gospel loses its value and importance in the minds of men, and soon they are ready practically to cast aside the Bible itself.
Many religious teachers assert that Christ by His death abolished the law, and men are henceforth free from its requirements. There are some who represent it as a grievous yoke; and in contrast to the bondage of the law, they present the liberty to be enjoyed under the gospel.
But not so did prophets and apostles regard the holy law of God. Said David, ‘‘I will walk at liberty: for I seek Thy precepts.’’* The apostle James, who wrote after the death of Christ, refers to the decalogue as the ‘‘royal law,’’ and the ‘“perfect law of liberty.”’* And the Revelator, half a century after the crucifixion, pronounces a blessing upon them ‘‘that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.’’*
The claim that Christ by His death abolished His Father’s law, is without foundation. Had it been possible for the law to be changed or set aside, then Christ need not have died to save man from the penalty of sin. The death of Christ, so far from abolishing the law, proves that it is im- mutable. The Son of God came to ‘‘magnify the law, and make it honorable.’’* He said, ‘‘Think not that I am come to destroy the law;’’ “‘till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’’* And con- cerning Himself He declares, ‘‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’’°
1Ps, 119:45. 2 James 2:8; 1:25. 5 Rev. 22:14. “Tsa. 42:27. ° Matt. 5:17, 18. ° Ps, 40:8.
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The law of God, from its very nature, is unchangeable. It is a revelation of the will and the character of its Author. God is love, and His law is love. Its two great principles are love to God and love to man. ‘‘Love is the fulfilling of the law.’’* The character of God is righteousness and truth; such is the nature of His law. Says the psalmist, ‘‘Thy law is the truth;’’ ‘‘all Thy commandments are righteousness.’ * And the apostle Paul declares, ‘‘The law is holy, and the commandment holy, and just, and good.’’* Such a law, being an expression of the mind and will of God, must be as enduring as its Author.
It is the work of conversion and sanctification to reconcile men to God, by bringing them into accord with the princi- ples of His law. In the beginning, man was created in the image of God. He was in perfect harmony with the nature and the law of God; the principles of righteousness were written upon his heart. But sin alienated him from his Maker. He no longer reflected the divine image. His heart was at war with the principles of God’s law. ‘‘The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.’’* But ‘‘God so loved the world, that He gave His only begotten Son,’’ that man might be reconciled to God. Through the merits of Christ he can be restored to harmony with his Maker. His heart must be renewed by divine grace; he must have a new life from above. This change is the new birth, without which, says Jesus, ‘‘he cannot see the kingdom of God.’’
The first step in reconciliation to God, is the conviction of sin. ‘‘Sin is the transgression of the law.’’ ‘‘By. the law is the knowledge of sin.’’’ In order to see his guilt, the sinner must test his character by God’s great standard of righteous- ness. It is a mirror which shows the perfection of a righteous character, and enables him to discern the defects in his own.
The law reveals to man his sins, but it provides no rem- edy. While it promises life to the obedient, it declares that
1Rom. 13:10. 2Ps, 119:142, 172. * Rom. 7:12. *Rom. 8:7. 51 John 3:4; Rom. 3:20.
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death is the portion of the transgressor. The gospel of Christ alone can free him from the condemnation or the de- filement of sin. He must exercise repentance toward God, whose law has been transgressed; and faith in Christ, his atoning sacrifice. Thus he obtains ‘‘remission of sins that are past,’’ and becomes a partaker of the divine nature. He is a child of God, having received the spirit of adoption, whereby he eries, “‘Abba, Father!”’
Is he now free to transgress God’s law? Says Paul: ‘‘Do we then make void the law through faith? God forbid: yea, we establish the law.’’ ‘*How shall we, that are dead to sin, live any longer therein?’’ And John declares, ‘‘This is the love of God, that we keep His commandments: and His commandments are not grievous.’’* In the new birth the heart is brought into harmony with God, as-it is brought into accord with His law. When this mighty change has taken place in the sinner, he has passed from death unto life, from sin unto holiness, from transgression and rebellion to obedience and loyalty. The old life of alienation from God has ended; the new life of reconciliation, of faith and love, has begun. Then ‘‘the righteousness of the law’’ will ‘‘be fulfilled in us, who walk not after the flesh, but after the Spirit.’’* And the language of the soul will be, ‘‘O how love I Thy law! it is my meditation all the day.’’*®
‘“The law of the Lord is perfect, converting the soul.’’* Without the law, men have no just conception of the purity and holiness of God, or of their own guilt and uncleanness. They have no true conviction of sin, and feel no need of repentance. Not seeing their lost condition as violators of God’s law, they do not realize their need of the atoning blood of Christ. The hope of salvation is accepted without a radical change of heart or reformation of life. Thus super- ficial conversions abound, and multitudes are joined to the church who have never been united to Christ.
*Rom. 3:31; 6:2; 1 John 5:3. ?> Rom. 8:4. SP Salo 9 is “ets: WYO T he
MODERN REVIVALS 469
_ Erroneous theories of sanctification, also, springing from neglect or rejection of the divine law, have a prominent place in the religious movements of the day. These theories are both false in doctrine and dangerous in practical results; and the fact that they are so generally finding favor, ren- ders it doubly essential that all have a clear understanding of what the Scriptures teach upon this point.
True sanctification is a Bible doctrine. The apostle Paul, in his letter to the Thessalonian church, declares, ‘‘This is the will of God, even your sanctification.’? And he prays, “The very God of peace sanctify you wholly.’’* The Bible clearly teaches what sanctification is, and how it is to be attained. The Saviour prayed for His disciples, ‘‘Sanctify them through Thy truth: Thy word is truth.’’* And Paul teaches that believers are to be ‘‘sanctified by the Holy Ghost.’’* What is the work of the Holy Spirit? Jesus told His disciples, ‘‘When He, the Spirit of truth, is come, He will guide you into all truth.’’* And the psalmist says, ‘‘Thy law is the truth.’’ By the word and the Spirit of God are opened to men the great principles of righteousness em- bodied in His law. And since the law of God is ‘‘holy; and just, and good,’’ a transcript of the divine perfection, it fol- lows that a character formed by obedience to that law will be holy. Christ is a perfect example of such a character. He says, ‘‘I have kept My Father’s commandments.’’ ‘‘I do always those things that please Him.’’’ The followers of Christ are to become lke Him,—by the grace of God to form characters in harmony with the principles of His holy law. This is Bible sanctification.
This work can be accomplished only through faith in Christ, by the power of the indwelling Spirit of God. Paul admonishes believers, ‘‘Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure.’’* The Chris- tian will feel the promptings of sin, but he will maintain a
171 Thess. 4:3; 5:23, 2 Johny (eaiiG Lo: > Rom. 15:16. * John 16:18, Sohne les 729 ene hile 2:23:
470 THE GREAT CONTROVERSY
constant warfare against it. Here is where Christ’s help is needed. Human weakness becomes united to divine strength, and faith exclaims, ‘‘Thanks be to God, which giveth us the victory through our Lord Jesus Christ.’’*
The Scriptures plainly show that the work of sanctifi- cation is progressive. When in conversion the sinner finds peace with God through the blood of the atonement, the Christian life has but just begun. Now he is to “‘go on unto perfection ;’’ to grow up ‘‘unto the measure of the stature of the fulness of Christ.’’ Says the apostle Paul, ‘‘This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.’’* And Peter sets before us the steps by which Bible sanctification is to be attained: ‘‘Giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. ...If ye do these things, ye shall never fall.’’*
Those who experience the sanctification of the Bible will manifest a spirit of humility. Like Moses, they have had a view of the awful majesty of holiness, and they see their own unworthiness in contrast with the purity and exalted perfection of the Infinite One.
The prophet Daniel was an example of true sanctification. His long hfe was filled up with noble service for his Master. He was a man ‘‘greatly beloved’’* of Heaven. Yet instead of claiming to be pure and holy, this honored prophet iden- tified himself with the really sinful of Israel, as he pleaded before God.in behalf of his people: ‘‘We do not present our supplications before Thee for our righteousnesses, but for Thy
great mercies.’’ “We have sinned, we have done wickedly.”’ He declares, ‘‘I was speaking, and praying, and confessing my sin and the sin of my people.’’ And when at a later
time the Son of God appeared, to give him instruction, ail tOore, ise PME Seley Wl ee Peter 135-10. ‘*Dan. 10:11.
MODERN REVIVALS 471
Daniel says, ‘‘My comeliness was turned in me into cor- ruption, and | retained no strength.’’'
When Job heard the voice of the Lord out of the whirl- wind, he exclaimed, ‘‘I abhor myself, and repent in dust and ashes.’’* It was when Isaiah saw the glory of the Lord, and heard the cherubim erying, ‘‘Holy, holy, holy, is the Lord of hosts,’’ that he cried out, ‘‘Woe is me! for I am undone.’’* Paul, after he was caught up into the third heaven, and heard things which it was not ‘possible for a man to utter, speaks of himself as ‘‘less than the least of all saints.’’* It was the beloved John, who leaned on Jesus’ breast and beheld His glory, that fell as one dead before the feet of the angel.’
There can be no self-exaltation, no boastful claim to freedom from sin, on the part of those who walk in the shadow of Calvary’s cross. They feel that it was their sin which caused the agony that broke the heart of the Son of God, and this thought will lead them to self-abasement. Those who live nearest to Jesus discern most clearly the frailty and sinfulness of humanity, and their only hope is in the merit of a crucified and risen Saviour.
The sanctification now gaining prominence in the relig- ious world, carries with it a spirit of self-exaltation, and a disregard for the law of God, that mark it as foreign to the religion of the Bible. Its advocates teach that sanctification is an instantaneous work, by which, through faith alone, they attain to perfect holiness. ‘‘Only believe,’’ say they, ‘“and the blessing is yours.’’ No further effort on the part of the receiver is supposed to be required. At the same time they deny the authority of the law of God, urging that they are released from obligation to keep the commandments. But is it possible for men to be holy, in accord with the will and character of God, without coming into harmony with the principles which are an expression of His nature and will, and which show what is well pleasing to Him?
SDanwO LS 20a LOes: * Job 42:6. *Wsa.6535 5: *2 Cor. 12:2-4 (margin); Eph. 3:8. aoa, abet
A72 THE GREAT CONTROVERSY
_ The desire for an easy religion, that requires no striving, no self-denial, no divorce from the follies of the world, has made the doctrine of faith, and faith only, a popular doc- trine; but what saith the word of God? Says the apostle James: ‘‘What doth it profit, my brethren, though a man say he hath faith, and have not works? ean faith save him? ... Wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? ... Ye see then how that by works a man is justified, and not by faith only.’’*
The testimony of the word of God is against this en- snaring doctrine of faith without works. It is not faith that claims the favor of Heaven without complying with the conditions upon which merey is to be granted, it is pre- sumption; for genuine faith has its foundation in the prom- ises and provisions of the Seriptures.
Let none deceive themselves with the belief that they can become holy while wilfully violating one of God’s require- ments. The commission of a known sin silences the wit- nessing voice of the Spirit, and separates the soul from God. ‘‘Sin is the transgression of the law.’’ And ‘‘whoso- ever sinneth [transgresseth the law] hath not seen Him, neither known Him.’’* Though John in his epistles dwells so fully upon love, yet he does not hesitate to reveal the true character of that class who claim to be sanctified while liv- ing in transgression of the law of God. ‘‘He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. But whoso keepeth His word, in him verily is the love of God perfected.’’* Here is the test of every man’s profession. We cannot accord holiness to any man without bringing him to the measurement of God’s only standard of holiness in heaven and in earth. If men feel no weight of the moral law, if they belittle and make light of God’s precepts, if they break one of the least
1 James 2:14-24, 21 John 3:6. $1 John 2:4, 5.
MODERN REVIVALS 473
of these commandments, and teach men so, they shall be of no esteem in the sight of Heaven, and we may know that their claims are without foundation.
And the claim to be without sin is, in itself, evidence that he who makes this claim is far from holy. It is because he has no true conception of the infinite purity and holiness of God, or of what they must become who shall be in harmony with His character; because he has no true conception of the purity and exalted loveliness of Jesus, and the malignity and evil of sin, that man can regard himself as holy. The greater the distance between himself and Christ, and the more inadequate his conceptions of the divine character and requirements, the more righteous he appears in his own eyes.
The sanctification set forth in the Scriptures embraces the entire being,— spirit, soul, and body. Paul prayed for the Thessalonians, that their ‘‘whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.’’* Again he writes to believers, “‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.’’* In the time of ancient Israel, every offering brought as a sacrifice to God was carefully examined. If any defect was discovered in the animal presented, it was refused; for God had commanded that the offering be ‘‘without blemish.’’ So Christians are bidden to present their bodies, ‘‘a living sacrifice, holy, acceptable unto God.’’ In order to do this, all their powers must be preserved in the best possible con- dition. Every practice that weakens physical or mental strength unfits man for the service of his Creator. And will God be pleased with anything less than the best we can offer? Said Christ, ‘‘Thou shalt love the Lord thy God with all thy heart.’’ Those who do love God with all the heart will desire to give Him the best service of their life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will. They will not, by the indulgence
11 Thess. 5:23. An ey eis, 2) a Ue
474 THE GREAT CONTROVERSY
of appetite or passion, enfeeble or defile the offering which they present to their heavenly Father.
Peter says, ‘‘Abstain from fleshly lusts, which war against the soul.’’* Every sinful gratification tends to be- numb the faculties and deaden the mental and spiritual per- ceptions, and the word or the Spirit of God can make but a feeble impression upon the heart. Paul writes to the Corinthians, ‘‘Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’’’ And with the fruits of the Spirit,—‘‘love, joy, peace, long- suffering, gentleness, goodness, faith, meekness,’’— he classes ‘“temperance.’’ *
Notwithstanding these inspired declarations, how many professed Christians are enfeebling their powers in the pur- suit of gain or the worship of fashion; how’many are de- basing their godlike manhood by gluttony, by wine-drinking, by forbidden pleasure. And the church, instead of rebuking, too often encourages the evil by appealing to appetite, to desire for gain or love of pleasure, to replenish her treasury, which love for Christ is too feeble to supply. Were Jesus to enter the churches of to-day, and behold the feasting and unholy traffic there conducted in the name of religion, would He not drive out those desecrators, as He banished the money-changers from the temple?
The apostle James declares that the wisdom from above is ‘‘first pure.’’ Had he encountered those who take the precious name of Jesus upon lips defiled by tobacco, those whose breath and person are contaminated by its foul odor, and who pollute the air of heaven, and force all about them to inhale the poison,— had the apostle come in contact with a practice so opposed to the purity of the gospel, would he not have denounced it as “‘earthly, sensual, devilish’’? Slaves of tobacco, claiming the blessing of entire sanctifi- cation, talk of their hope of heaven; but God’s word plain‘y declares that “‘there shall in no wise enter into it anything that defileth.’’ *
eeleBetermorenl: 2 COrmarle ®Gal. 5:22, 23. “Rey, 21:27,
MODERN REVIVALS 475
*‘Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.’’* He whose body is the temple of the Holy Spirit will not be enslaved by a pernicious habit. His powers belong to Christ, who has bought him with the price of blood. His property is the Lord’s. How could he be guilt- less in squandering this intrusted capital? Professed Chris- tians yearly expend an immense sum upon useless and per- nicious indulgences, while souls are perishing for the word of life. God is robbed in tithes and offerings, while they consume upon the altar of destroying lust more than they give to relieve the poor or for the support of the gospel. If all who profess to be followers of Christ were truly sancti- fied, their means, instead of being spent for needless and even hurtful indulgences, would be turned into the Lord’s treasury, and Christians would set an example of temper- ance, self-denial, and self-sacrifice. Then they would be the light of the world.
The world is given up to self-indulgence. ‘‘The lust of the flesh, the lust of the eye, and the pride of life,’’ control the masses of the people. But Christ’s followers have a holier calling. ‘‘Come out from among them, and be ye separate, saith the Lord, and touch not the unclean.’’ In the light of God’s word we are justified in declaring that sanctification cannot be genuine which does not work this utter renunciation of the sinful pursuits and gratifications of the world.
To those who comply with the conditions, ‘‘Come out from among them, and be ye separate, ... and touch not the unclean,’’ God’s promise is, ‘‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’’* It is the privilege and the duty of every Christian to have a rich and abundant experience in the things of God. “‘I am the light of the
Ble Cor 6195920, PeomOorm. Orkid
85 Contro.
476 THE GREAT CONTROVERSY
world,’’ said Jesus. ‘‘He that followeth Me shall not walk in darkness, but shall have the light of life.’’* ‘‘The path of the just is as the shining hght, that shineth more and more unto the perfect day.’’* Every step of faith and obedience brings the soul into closer connection with the Light of the world, in whom ‘‘there is no darkness at all.’’ The bright beams of the Sun of Righteousness shine upon the servants of God, and they are to reflect His rays. As the stars tell us that there is a great light in heaven with whose glory they are made bright, so Christians are to make it manifest that there is a’God on the throne of the universe whose character is worthy of praise and imitation. The graces of His Spirit, the purity and holiness of His char- acter, will be manifest in His witnesses.
Paul, in his letter to the Colossians, sets forth the rich blessings granted to the children of God. He says: We ‘‘do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness.’’*
Again he writes of his desire that the brethren at Ephesus might come to understand the height of the Christian’s privilege. He opens before them, in the most comprehensive language, the marvelous power and knowledge that they might possess as sons and daughters of the Most High. It was theirs ‘‘to be strengthened with might by His Spirit in the inner man,’’ to be ‘‘rooted and grounded in love,’’ to ‘‘comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.’’ But the prayer of the apostle reaches the climax of privilege when he prays that ‘‘ve might be filled with all the fulness of God.’’*
1John 8:12. ?Prov. 4:18. *Col, 1:9-11, ‘Eph, 3:16-19,
MODERN REVIVALS 47?
Here are revealed the heights of attainment that we may reach through faith in the promises of our- heavenly Father, when we fulfil His requirements. Through the merits of Christ, we have access to the throne of Infinite Power. ‘‘He that spared not His own Son, but delivered Him up ‘for us all, how shall He not with Him also freely give us all things?’’* The Father gave His Spirit without measure to His Son, and we also may partake of its fulness. Jesus says: ‘‘If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?’’*’ ‘‘Tf ye shall ask anything in My name, I will do it.’’ ‘‘ Ask, and ye shall receive, that your joy may be full.’’®
While the Christian’s life will be characterized by humil- ity, it should not be marked with sadness and self-deprecia- tion. It is the privilege of every one so to live that God will approve and bless him. It is not the will of our heay- enly Father that we should be ever under condemnation and darkness. There is no evidence of true humility in going with the head bowed down and the heart filled with thoughts of self. We may go to Jesus and be cleansed, and stand be- fore the law without shame and remorse. ‘‘There is there- fore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.’’*
Through Jesus the fallen sons of Adam become ‘“‘sons of God.’’ ‘‘Both He that sanctifieth and they that are sancti- fied are all of one: for which cause He is not ashamed to eall them brethren.’’* The Christian’s life should be one of faith, of victory, and joy in God. ‘‘Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.’’* Truly spake God’s servant Nehemiah, ‘‘The joy of the Lord is your strength.’ * And Paul says: ‘‘Rejoice in the Lord alway: and again I say, Rejoice.’’ ‘‘Rejoice evermore. Pray without ceasing.
‘Rom, 8:32, *Luke 11:13. “John 14:14; 16:24. *Rom. 871. LEVEIG) oy aR Uale *1 John 5:4. "Neh. 8:10.
478 THE GREAT CONTROVERSY
In everything give thanks: for this is the will of God in Christ Jesus concerning you.’’*
Such are the fruits of Bible conversion and sanctification ; and it is because the great principles of righteousness set forth in the law of God are so indifferently regarded by the Christian world, that these fruits are so rarely witnessed. This is why there is manifest so little of that deep, abiding work of the Spirit of God which marked revivals in former years.
It is by beholding that we become changed. And as those sacred precepts in which God has opened to men the perfec- tion and holiness of His character are neglected, and the minds of the people are attracted to human teachings and theories, what marvel that there has followed a decline of living piety in the church. Saith the Lord, ‘‘They have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water,’’*
‘Blessed is the man that walketh not in the counsel of the ungodly. . . . But his delight is in the law of the Lord; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.’’* It is only as the law of God is restored to its rightful position that there can be a revival of primitive faith and godli- ness among His professed people. ‘‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find, rest for your souls.’’*
*Phil. 4:4; 1 Thess. 5:16-18. er Jerre tas Case. del} 3 ier Gels
Ie
a ‘Ss S is ty raj ri iS t iS
Sy.
THE INVESTIGATIVE JUDGMENT — 28
‘“T BEHELD,’’ says the prophet Daniel, ‘‘till thrones were
placed, and One that was ancient of days did sit: His rai- ment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’’*
Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘‘according to his works.’’ The Ancient of days is God the Father. Says the psalmist, ‘‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlast- ing to everlasting, Thou art God.’’* It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels, as ministers and witnesses, in number ‘‘ten thousand times ten thousand, and thou- sands of thousands,’’ attend this great tribunal.
‘‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was-given Him
1Dan. 7:9, 10, R. V. Ps, 90:2.
16—G. C. (479) |
480 THE GREAT CONTROVERSY
dominion, and glory, and a kingdom, that all people, na- tions, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’’?’ The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of days in heaven to receive dominion, and glory, and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holes, and there appears in the presence of God, to engage in the last acts. of His ministration in behalf of man,—to perform the work of investigative judgment, and to make an atonement for all who are shown to be entitled to its benefits.
In the typical service, only those who had come before God with confession and repentance, and whose sins, through the blood ofthe sin-offering, were transferred to the sane- tuary, had a part in the service of the day of atonement. So in the great day of final atonement and investigative judgment, the only cases considered are those of the pro- fessed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel ?’’’
The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decis- ions of the judgment. Says the prophet Daniel, ‘‘The judg- ment was set, and the books were opened.’’? The revelator, describing the same scene, adds, ‘‘ Another book was opened, which is the book of hfe: and the dead were judged out of those things which were written in the books, according to their works.’’*
The book of life contains the names of all who have ever entered the’ service of God. Jesus bade His disciples, ‘‘Re-
*Dan, 7:13, 14. *1 Peter 4:17. * Rev. 20:12.
THE INVESTIGATIVE JUDGMENT ; 481
joice, because your names are written in heaven.’’* Paul speaks of his faithful fellow-workers, ‘‘whose names are in the book of life.’’* Daniel, looking down to ‘‘a time of trouble, such as never was,’’ declares that God’s people shall be delivered, ‘‘every one that shall be found written in the book.’’ And the revelator says that those only shall enter the city of God whose names ‘‘are written in the Lamb’s book of life.’’®
‘A book of remembrance’’ is written before God, in which are recorded the good deeds of ‘‘them that feared the Lord, and that thought upon His name.’’* Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says, ‘‘Remember me, O my God,
. and wipe not out my good deeds that I have done for the house of my God.’’*® In the book of God’s remem- brance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist, “‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’’*®
There is a record also of the sins of men. ‘‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”? ‘* Every idle word that men shall speak, they shall give account thereof in the day of judgment.’’ Said the Saviour, ‘‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’’* The secret purposes and motives appear in the unerring register; for God ‘‘will bring to light the hidden things of darkness, and will make manifest. the counsels of the hearts.’’* ‘‘Behold, it is written before _ Me, ... your iniquities, and the iniquities of your fathers together, saith the Lord.’*
1Tmke 10:20, * Phil, 473) *Dan12%1;"Rey. 21:27, * Mal. 3:16; ’Neh. 13:14. °Ps. 56:8. ‘Eccl. 12:14; Matt. 12:36, 37. PU Clay, ZERGy. elsamGonOrnd.
482 ; THE GREAT CONTROVERSY
Every man’s work passes in review before God, and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered, with terrible exact- ness, every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted mo- ments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chron- icled by the recording angel.
The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’’* The apostle James admon- ishes his brethren, ‘‘So speak ye, and so do, as they that shall be judged by the law of liberty.’’’
Those who in the judgment are ‘“‘accounted worthy,’’ will have a part in the resurrection of the just. Jesus said, ‘“‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, ... are equal unto the angels; and are the children of God, being the children of the resurrection.’’* And again He declares that ‘‘they that have done good’’ shall come forth ‘‘unto the resurrection of life.’’* The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘‘the resurrection of life.’’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
Jesus will appear as their advocate, to plead in their behalf before God. ‘‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’’* ‘‘For Chrisv is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to ap- pear in the presence of God for us.’’ ‘‘ Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ *
1 Keel. 12:13, 14. ? James 2:12. ® Luke 20:35, 36. * John 5:29. ®1 John 2:1, ° Heb. 9:24; 7:25,
THE INVESTIGATIVE JUDGMENT 483
As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive genera- tion, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remem- brance. The Lord declared to Moses, ‘‘ Whosoever hath sinned against Me, him will I blot out of My book.’’* And says the prophet Ezekiel, ‘‘When the righteous turn- eth away from his righteousness, and committeth iniquity,
. all his righteousness that he hath done shaii not be mentioned.’’*
All who have truly repented of sin, and by faith claimed the blood of Christ as their atoning sacrifice, have had pardon entered against their names in the pooks of heaven; as they have become partakers of the righteousness of Christ, and their characters are found to be in harmony with the law of God, their sins will be blotted out, and they themselves will be accounted worthy of eternal life. The Lord declares, by the prophet Isaiah, ‘‘I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins.’’* Said Jesus: ‘‘He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels.’’ ‘‘ Whosoever therefore shall confess Me _ before men, him will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.’’*
The deepest interest manifested among men in the deci- sions of earthly tribunals but faintly represents the interest
1 Bx, 32:33. 2Hze. 18:24. STIga. 43:25. *Rev. 3:5; Matt. 10:32, 33.
484 THE GREAT CONTROVERSY
evinced in the heavenly courts when the names entered in the book of life come up in review before the Judge of all the earth. The divine Intercessor presents the plea that all who have overcome through faith in His blood be forgiven their transgressions, that they be restored to their Eden home, and crowned as joint-heirs with Himself to the ‘*first dominion.’’* Satan, in his efforts to deceive and tempt our race, had thought to frustrate the divine plan in man’s creation; but Christ now asks that this plan be carried into effect, as if man had never fallen. He asks for His people not only pardon and ‘justification, full and complete, but a share in His glory and a seat upon His throne. |
While Jesus is pleading for the subjects of His grace, Satan accuses them before God as transgressors. The great deceiver has sought to lead them into skepticism, to cause them to lose confidence in God, to separate themselves from His love, and to break His law. Now he points to the record of their lives, to the defects of character, the unlikeness to Christ, which has dishonored their Redeemer, to all the sins that he has tempted them to commit, and because of these he claims them as his subjects.
Jesus does not excuse their sins, but shows their penitence and faith, and, claiming for them forgiveness, He lifts His wounded hands before the Father and the holy angels, say- ing, ‘‘I know them by name. I have graven them on the palms of My hands. ‘The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.’ ’’* And to the accuser of His people He declares, ‘“‘The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?’’* Christ will clothe His faithful ones with His own righteousness, that He may present them to His Father ‘‘a glorious church, not having spot, or wrinkle, or any‘such thing.’’* Their names stand enrolled in the book of life, and concerning them it is written, ‘‘They shall walk with Me in white: for they are worthy.’’’
+ Micah 4:8. AAS allel lector ce *Eph. 5:27, / * Rey. 3:4, :
THE INVESTIGATIVE JUDGMENT 485
Thus will be realized the complete fulfilment of the new- covenant promise, ‘I will forgive their iniquity, and I will remember their sin no more.’’ ‘‘In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found.’’' ‘‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.’’ * .
The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinetly states that the sins of believers will be blotted out ‘‘ when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’’* When the investi- gative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.
In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congrega- tion. So Christ, at the close of His work as mediator, will appear, ‘‘without sin unto salvation,’’* to bless His waiting people with eternal life. As the priest, in removing the sins from the sanctuary, confessed them upon the head of the scapegoat, so Christ will place all these sims upon Satan, the originator and instigator of sin. The scapegoat, bearing the sins of Israel, was sent away ‘“‘unto a land not inhab- ited;’’* so Satan, bearing the guilt of all the sins which he has caused God’s people to commit, will be for a thousand years confined to the earth, which will then be desolate, with- out inhabitant, and he will at last suffer the full penalty of
1 Jer. 31:34; 50:20. 2 Tsa. 432, 3; ® Aets 3:19, 20. * Heb. 9:28. 5 Lev. 16:22.
486 THE GREAT CONTROVERSY
sin in the fires that shall destroy all the wicked. Thus the great plan of redemption will reach its accomplishment in the final eradication of sin, and the deliverance of all who have been willing to renounce evil.
At the time appointed for the judgment — the close of the 2300 days, in 1844— began the work of investigation and blotting out of sins. All who have ever taken upon themselves the name of Christ must pass its searching scru- tiny. Both the living and the dead are to be judged ‘‘out of those things which were written in the books, according to their works.’’
Sins that have not been repented of and forsaken will not be pardoned, and blotted out of the books of record, but will stand to witness against the sinner in the day of God. He may have committed his evil deeds in the light of day or in the darkness of night; but they were open and manifest before Him with whom we have to do. Angels of God wit- nessed each sin, and registered it in the unerring records. Sin may be concealed, denied, covered up from father, mother, wife, children, and associates; no one but the euilty actors may cherish the least suspicion of the wrong; but it is laid bare before the intelligences of heaven. The darkness of the darkest night, the secreey of all de- ceptive arts, is not sufficient to veil one thought from the knowledge of the Eternal. God has an exact record of every unjust account and every unfair-dealing. He is not deceived by appearances of piety. He makes no mistakes in His estimation of character. Men may be deceived by those who are corrupt in heart, but God pierces all dis- guises, and reads the inner life.
How solemn is the thought! Day after day, passing into eternity, bears its burden of records for the books of heaven. Words once spoken, deeds once done, can never be recalled. Angels have registered both the good and the evil. The mightiest conqueror upon the earth cannot call back the record of even a single day. Our acts, our words, even our most secret motives, all have their weight in deciding our
THE INVESTIGATIVE JUDGMENT 487
destiny for weal or woe. Though they may be forgotten by us, they will bear their testimony to justify or to condemn.
As the features of the countenance are reproduced with unerring accuracy on the polished plate of the artist, so the character is faithfully delineated in the books above. Yet how little solcitude is felt concerning that record which is to meet the gaze of heavenly beings. Could the veil which separates the visible from the invisible world be swept back, and the children of men behold an. angel recording every word and deed, which they must meet again in the judg- ment, how many words that are daily uttered would remain unspoken; how many deeds would remain undone.
In the judgment, the use made of every talent will be scrutinized. How have we employed the capital lent us of Heaven? Will the Lord at His coming receive His own with usury? Have we improved the powers intrusted us, in hand and heart and brain, to the glory of God and the blessing of the world? How have we used our time, our pen, our voice, our money, our influence? What have we done for Christ, in the person of the poor, the afflicted, the orphan, or the widow? God has made us the depositaries of His holy word; what have we done with the light and truth given us to make men wise unto salvation? No value is attached to a mere profession of faith in Christ; only the love which is shown by works is counted genuine. Yet it is love alone which in the sight of Heaven makes any act of value. Whatever is done from love, however small it may appear in the estimation of men, is accepted and rewarded of God.
The hidden selfishness of men stands revealed in the books of heaven. There is the record of unfulfilled duties to their fellow-men, of forgetfulness of the Saviour’s claims. There they will see how often were given to Satan the time, thought, and strength that belonged to Christ. Sad is the record which angels bear to heaven. Intelligent beings, professed followers of Christ, are absorbed in the acquire- ment of worldly possessions or the enjoyment of earthly pleasures. Money, time, and strength are sacrificed for dis-
81la—G. C.
488 THE GREAT CONTROVERSY
play and self-indulgence; but few are the moments devoted to prayer, to the searching of the Scriptures, to humiliation of soul and confession of sin.
Satan invents unnumbered schemes to occupy our minds, that they may not dwell upon the very work with which we ought to be best acquainted. The arch-deceiver hates the great truths that bring to view an atoning sacrifice and an all-powerful Mediator. He knows that with him everything depends on his diverting minds from Jesus and His truth.
Those who would share the benefits of the Saviour’s mediation should permit nothing to interfere with their duty to perfect holiness in the fear of God. The precious hours, instead of being given to pleasure, to display, or to gain-seeking, should be devoted to an earnest, prayerful study of the Word of truth. The subject of the sanctuary and the investigative judgment should be clearly under- stood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise, it will be impossible for them to exercise the faith which is essential at this time, or to occupy the position which God designs them to fill. Every individual has a soul to save or to lose. Each has a case pending at the bar of God. Each must meet the great Judge face to face. How important, then, that every mind contemplate often the solemn scene when the judgment shall sit and the books shall be opened, when, with Daniel, every indi- vidual must stand in his lot, at the end of the days.
All who have received the light upon these subjects are to bear testimony of the great truths which God has com- mitted to them. The sanctuary in heaven is the very center of Christ’s work in behalf of men. It concerns every soul living upon the earth. It opens to view the plan of re- demption, bringing us down to the very close of time, and revealing the triumphant issue of the contest between right- eousness and sin. It is of the utmost importance that all should thoroughly investigate these subjects, and be able
THE INVESTIGATIVE JUDGMENT 489
to give an answer to every one that asketh them a reason of the hope that is in them.
The intercession of Christ in man’s behalf in the sane- tuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in ‘heaven. We must by faith enter within the veil, ‘‘ whither the Forerunner is for us entered.’’* There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.
‘“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.’’* If those who hide and excuse their faults could see how Satan exults over them, how he taunts Christ and holy angels with their course, they would make haste to confess their sins and to put them away. Through defects in the character, Satan works to gain control of the whole mind, and he knows that if these defects are cherished, he will succeed. Therefore he is constantly seeking to deceive the followers of Christ with his fatal sophistry that it is impossible for them to overcome. But Jesus pleads in their behalf His wounded hands, His bruised body; and He declares to all who would follow Him, ‘““My grace is sufficient for thee.’’* ‘‘Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.’’* Let none, then, regard their defects as incurable. God will give faith and grace to over- come them.
We are now living in the great day of atonement. In the typical service, while the high priest was making the atone- ment for Israel, all were required to afflict their souls by
1Heb. 6:20. ?Prov. 28:13. On Commie: “Matt. 11:29, 30.
490 THE GREAT CONTROVERSY
repentance of sin and humiliation before the Lord, lest they be cut off from among the people. In lke manner, all who would have their names retained in the book of life, should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin and true repent- ance. There must be deep, faithful searching of heart. The light, frivolous spirit indulged by so many professed Chris-’ tians must be put away. There is earnest warfare before all who would subdue the evil tendencies that strive for the mas- tery. The work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another. Though all nations are to pass in judgment before God, yet He will examine the case of each individual with as close and search- ing scrutiny as if there were not another being upon the earth. Every one must be tested, and found without spot or wrinkle or any such thing.
Solemn are the scenes connected with the closing work of the atonement. Momentous are the interests involved therein. The judgment is now passing in the sanctuary above. For many years this work has been in progress. Soon—none know how soon—dit will pass to the cases of the living. In the awful presence of God our lives are to come up in review. At this time above all others it behooves every soul to heed the Saviour’s admonition, ‘““Watch and pray: for ye know not when the time is.’’* -““Tf therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’’*
When the work of the investigative judgment closes, the destiny of all will have been decided for life or death. Pro- bation is ended a short time before the appearing of the Lord in the clouds of heaven. Christ in the Revelation, looking forward to that time, declares: ‘‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous -
*Mark 13:33. * Rey. 3:3,
THE INVESTIGATIVE JUDGMENT 491
still: and he that is holy, let him be holy still. And, be- hold, I come quickly; and My reward is with Me, to give every man according as his work shall be.’’*
The righteous and the wicked will still be living upon the earth in their mortal state,— men will be planting and build- ing, eating and drinking, all unconscious that the final, irrevocable decision has been pronounced in the sanctuary above. Before the flood, after Noah entered the ark, God shut him in, and shut the ungodly out; but for seven days the people, knowing not that their doom was fixed, continued their careless, pleasure-loving life, and mocked the warnings of impending judgment. ‘‘So,’’ says the Saviour, ‘‘shall also the coming of the Son of man be.’’’ Silently; unno- ticed as the midnight thief, will come the decisive hour which marks the fixing of every man’s destiny, the final withdrawal of mercy’s offer to guilty men.
‘‘Watch ye therefore: . . . lest coming suddenly He find you sleeping.’’* Perilous is the condition of those who, erowing weary of their watch, turn to the attractions of the world. While the man of business is absorbed in the pur- suit of gain, while the pleasure-lover is seeking indulgence, while the daughter of fashion is arranging her adorn- ments,— it may be in that hour the Judge of all the earth will pronounce the sentence, ‘‘Thou art weighed in the balances, and art found wanting.’’*
tRev. 22:11,12. ? Matt. 24:39, * Mark 13:35,36. *Dan. 5:27.
36 Contro.
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Piro ORIGIN] Oe ENT sae
To MANY minds, the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sov- ereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery, of which they find no explana- tion. And in their uncertainty and doubt, they are blinded to truths plainly revealed in God’s word, and essential to salvation. There are those who, in their inquiries concern- ing the existence of sin, endeavor to search into that which God has never revealed; hence they find no solution of their difficulties; and such as are actuated by a disposition to doubt and cavyil, seize upon this as an excuse for rejecting the words of Holy Writ. Others, however, fail of a satis- factory understanding of the great problem of evil, from the fact that tradition and misinterpretation have obscured the teaching of the Bible concerning the character of God, the nature of His government, and the principles of His dealing with sin.
It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin, to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly
(492)
THE ORIGIN OF EVIL 493
taught in Seripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary with- drawal of divine grace, no deficiency in the divine govern- ment, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it, is to defend it. Could excuse for it be found, or cause be shown for its ex- istence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is ‘‘the transgression of the law;’’ it is the outworking of a principle at war with the great law of love which is the foundation of the divine government.
Before the entrance of evil, there was peace and joy throughout the universe. All was in perfect harmony with the Creator’s will. Love for God was supreme, love for one another impartial. Christ the Word, the only begotten of God, was one with the eternal Father,— one in nature, in character, and in purpose,— the only being in all the uni- verse that could enter into all the counsels and purposes of God. By Christ, the Father wrought in the creation of all heavenly beings. ‘“‘By Him were all things created, that are in heaven, ... whether they be thrones, or dominions, or principalities, or powers;’’* and to Christ, equally with the Father, all heaven gave allegiance.
The law of love being the foundation of the government of God, the happiness of all created beings depended upon their perfect accord with its great principles of righteous- ness. God desires from all His creatures the service of love,— homage that springs from an intelligent apprecia- tion of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service.
But there was one that chose to pervert this freedom. Sin originated with him who, next to Christ, had been most honored of God, and who stood highest in power and glory among the inhabitants of heaven, Before his fall,
SColk 1316.
494 THE GREAT CONTROVERSY
Lucifer was first of the covering cherubs, holy and undefiled. ‘“‘Thus saith the Lord God: Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering.’’ ‘““Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.’’’
Lucifer might have remained in favor with God, beloved and honored by all the angelic host, exercising his noble powers to bless others and to glorify his Maker. But, says the prophet, ‘‘Thine heart was hfted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy
brightness.’’* Little by little, Lucifer came’ to indulge a desire for self-exaltation. ‘‘Thou hast set thine heart as the heart .ot, God.’ Thou *hast “said, ©. ....7 1, will. exalt
my throne above the stars of God: I will sit also upon the mount of the congregation. ... I will ascend above the heights of the clouds; I will be like the Most High.’’’ Instead of seeking to make God supreme in the affections and allegiance of His creatures, it was Lucifer’s endeavor to win their service and homage to himself. And coveting the honor which the infinite Father had bestowed upon His Son, this prince of angels aspired to power which it was the prerogative of Christ alone to wield.
All heaven had rejoiced to reflect the Creator’s glory and to show forth His praise. And while God was thus honored, all had been peace and gladness. But a note of discord now marred the celestial harmonies. The service and exaltation of self, contrary to the Creator’s plan, awakened forebodings of evil in minds to whom God’s glory was supreme. The heavenly councils pleaded with Lucifer. The Son of God presented before him the greatness, the goodness, and the justice of the Creator, and the sacred, unchanging nature of His law. God Himself had established the order of
1 Wize. 28:12-15, 17. * Eze. 28:6; Isa. 14:18, 14.
THE ORIGIN OF EVIL ; 495
heaven; and in departing from it, Lucifer would dishonor his Maker, and bring ruin upon himself. But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed jealousy of Christ to prevail, and he became the more determined. F
Pride in his own glory nourished the desire for suprem- acy. The hgh honors conferred upon Lucifer were not appreciated as the gift of God, and called forth no grati- ‘tude to the Creator. He gloried in his brightness and exal- tation, and aspired to be equal with God. He was beloved and reverenced by the heavenly host. Angels delighted to execute his commands, and he was clothed with wisdom and glory above them all. Yet the Son of God was the acknowl- edged Sovereign of heaven, one in power and authority with the Father. In all the counsels of God, Christ was a par- ticipant, while Lucifer was not permitted thus to enter into the divine purposes. ‘‘Why,’’ questioned this mighty angel, ‘fshould Christ have the supremacy? Why is He thus hon- ored above Lucifer?’’
Leaving his place in the immediate presence of God, Lucifer went forth to diffuse the spirit of discontent among the angels. Working with mysterious secrecy, and for a time concealing his real purpose under an appearance of reverence for God, he endeavored to excite dissatisfaction concerning the laws that governed heavenly beings, inti- mating that they imposed an unnecessary restraint. Since their natures were holy, he urged that the angels should obey the dictates of their own will. He sought to create sympathy for himself, by representing that God had’ dealt unjustly with him in bestowing supreme honor upon Christ. He claimed that in aspiring to greater power and honor he was not aiming at self-exaltation, but was seeking to secure liberty for all the inhabitants of heaven, that by this means they might attain to a higher state of existence.
God, in His great merey, bore long with Lucifer. He was not immediately degraded from his exalted station when he first indulged the spirit of discontent, nor even when he be-
496 THE GREAT CONTROVERSY
gan to present his false claims before the loyal angels. Long was he retained in heaven. Again and again he was offered pardon, on condition of repentance and submission. Such efforts as only infinite love and wisdom could devise, were made to convince him of his error. The spirit of discontent had never before been known in heaven. Lucifer himself did not at first see whither he was drifting; he did not un- derstand the real nature of his feelings. But as his dis- satisfaction was proved to be without cause, Lucifer was convinced that he was in the wrong, that the divine claims were just, and that he ought to acknowledge them as such before all heaven. Had he done this, he might have saved himself and many angels. He had not at this time fully east off his allegiance to God. Though he had forsaken his position as covering cherub, yet if he had been willing to return to God, acknowledging the Creator’s wisdom, and satisfied to fill the place appointed him in God’s great plan, he would have been re-instated in his office. But pride forbade him to submit. He persistently defended his own course, maintained that he had no need of repentance, and fully committed himself, in the great controversy, against his Maker.
All the powers of his master-mind were now bent to the work of deception, to secure the sympathy of the angels that had been under his command. Even the fact that Christ had _ warned and counseled him, was perverted to serve his trai- torous designs. To those whose loving trust bound them most closely to him, Satan had represented that he was wrongly judged, that his position was not respected, and that his liberty was to be abridged. From misrepresentation of ' the words of Christ, he passed to prevarication and direct falsehood, accusing the Son of God of a design to humiliate him before the inhabitants of heaven. He sought also to make a false issue between himself and the loyal angels. All whom he could not subvert and bring fully to his side, he accused of indifference to the interests of heavenly beings. The very work which he himself was doing, he charged
THE ORIGIN OF EVIL 497
upon those who remained true to God. And to sustain his charge of God’s injustice toward him, he resorted to misrep- resentation of the words and acts of the Creator. It was his policy to perplex the angels with subtle arguments concern- ing the purposes of God. Everything that was simple he shrouded in mystery, and by artful perversion cast doubt upon the plainest statements of Jehovah. His high position, in such close connection with the divine administration, gave greater force to his representations, and many were induced to unite with him in rebellion against Heaven’s authority.
God in His wisdom permitted Satan to carry forward his work, until the spirit of disaffection ripened into active revolt. It was necessary for his plans to be fully developed, that their true nature and tendeney might be seen by all. Lucifer, as the anointed cherub, had been highly exalted; he was greatly loved by the heavenly beings, and his influence over them was strong. God’s government included not only the inhabitants of heaven, but of all the worlds that He had created; and Satan thought that if he could carry the angels of heaven with him in rebellion, he could carry also the other worlds. He had artfully presented his side of the question, employing sophistry and fraud to secure his ob- jects. His power to deceive was very great, and by dis- guising himself in a cloak of falsehood he had gained an advantage. Even the loyal angels could not fully discern his character, or see to what his work was leading.
Satan had been so highly honored, and all his acts were so clothed with mystery, that it was difficult to disclose to the angels the true nature of his work. Until fully devel- oped, sin would not appear the evil thing it was. Hereto- fore it had had no place in the universe of God, and holy beings had no conception of its nature and malignity. They could not discern the terrible consequences that would result from setting aside the divine law. Satan had, at first, con- cealed his work under a specious profession of loyalty to God. He claimed to be seeking to promote the honor of God, the stability of His government, and the good of all
498 THE GREAT CONTROVERSY
the inhabitants of heaven. While instilling discontent into the minds of the angels under him, he had artfully made it appear that he was seeking to remove dissatisfaction. When he urged that changes be made in the order and laws of God’s government, it was under the pretense that these were necessary in order to preserve harmony in heaven.
In His dealing with sin, God could employ only right- eousness and truth. Satan could use what God could not — flattery and deceit. He had sought to falsify the word of God, and had misrepresented His plan of government before the angels, claiming that God was not just in laying laws and rules upon the inhabitants of heaven; that in requiring submission and obedience from His creatures, He was seek- ing merely the exaltation of Himself. Therefore it must be demonstrated before the inhabitants of heaven, as well as of all the worlds, that God’s government was just, His law perfect. Satan had made it appear that he himself was seek- ing to promote the good of the universe. The true character of the usurper, and his real object, must be understood by all. He must have time to manifest himself by his wicked works.
The discord which his own course had caused in heaven, Satan charged upon the law and government of God. All evil he declared to be the result of the divine administration. He claimed that it was his own object to improve upon the statutes of Jehovah. Therefore it was necessary that he should demonstrate the nature of his claims, and show the working out of his proposed changes in the divine law. His own work must condemn him. Satan had claimed from the first that he was not in rebellion. The whole universe must see the deceiver unmasked.
Even when it was decided that he could no longer remain in heaven, Infinite Wisdom did not destroy Satan. Since the service of love can alone be acceptable to God, the alle- giance of His creatures must rest upon a conviction of His justice and benevolence. The inhabitants of heaven and of other worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice
THE ORIGIN OF EVIL 499
and merey of God in the destruction of Satan. Had he been immediately blotted from existence, they would have served God from fear, rather than from love. The influence of the deceiver would not have been fully destroyed, nor would the spirit of rebellion have been utterly eradicated. Evil must be permitted to come to maturity. For the good of the entire universe through ceaseless ages, Satan must more fully develop his principles, that his charges against the divine government might be seen in their frue light by all created beings, that the justice and mercy of God and the immutability of His law might forever be placed beyond all question.
Satan’s rebellion was to be a lesson to the universe through all coming ages, a perpetual testimony to the nature and terrible results of sin. The working out of Satan’s rule, its effects upon both men and angels, would show what must be the fruit of setting aside the divine authority. It would testify that with the existence of God’s government and His law is bound up the well-being of all the creatures He has made. Thus the history of this ter- rible experiment of rebellion was to be a perpetual safe- guard to all holy intelligences, to prevent them from being deceived as to the nature of transgression, to save them from committing sin and suffering its punishment.
To the very close of the controversy in heaven, the great usurper continued to justify himself. When it was an- nounced that with all his sympathizers he must be expelled from the abodes of bliss, then the rebel leader boldly avowed his contempt for the Creator’s law. He reiterated his claim that angels needed no control, but should be left to follow their own will, which would ever guide them right. He denounced the divine statutes as a restriction of their liberty, and declared that it was his purpose to secure the abolition of law; that, freed from this restraint, the hosts of heaven might enter upon a more exalted, more glorious state of existence.
With one azcord, Satan and his host threw the blame of their rebellion wholly upon Christ, declaring that if they
500 THE GREAT CONTROVERSY
-
had not been reproved, they would never have rebelled. Thus stubborn and defiant in their disloyalty, seeking vainly to overthrow the government of God, yet blasphemously claiming to be themselves the innocent victims of oppressive power, the arch-rebel and all his sympathizers were at last banished from heaven.
The same spirit that prompted rebellion in heaven, still inspires rebellion on earth. Satan has continued with men the same policy which he pursued with the angels. His spirit now reigns in the children of disobedience. Like him they seek to break down the restraints of the law of God, and promise men liberty through transgression of its pre- cepts. Reproof of sin still arouses the spirit of hatred and resistance. When God’s messages of warning are brought home to the conscience, Satan leads men to: justify them- selves, and to seek the sympathy of others in their course of sin. Instead of correcting their errors, they excite indig- nation against the reprover, as if he were the sole cause of difficulty. From the days of righteous Abel to our own time, such is the spirit which has been displayed toward those who dare to condemn sin.
By the same misrepresentation of the character of God as he had practised in heaven, causing Him to be regarded as severe and tyrannical, Satan induced man to sin. And having succeeded thus far, he declared that God’s unjust restrictions had led to man’s fall, as they had led to his own rebellion.
But the Eternal One Himself proclaims His character: “The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping merey for thou- sands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.’’*
In the banishment of Satan from heaven, God declared His justice, and maintained the honor of His throne. But when man had sinned through yielding to the deceptions of this apostate spirit, God gave an evidence of His love by yielding up His only begotten Son to die for the fallen race.
1 Ex, 34:6, 7.
THE: ORIGIN OF EVIL 501
In the atonement the character of God is revealed. The mighty argument of the cross demonstrates to the whole universe that the course of sin which Lucifer had chosen was in no wise chargeable upon the government of God.
In the contest between Christ and Satan, during the Sa- viour’s earthly ministry, the character of the great deceiver was unmasked. Nothing could so effectually have uprooted Satan from the affections of the heavenly angels and the. whole loyal universe, as did his cruel warfare upon the world’s Redeemer. The daring blasphemy of his demand that Christ should pay him homage, his presumptuous bold- ness in bearing Him to the mountain summit and the pin- nacle of the temple, the malicious intent betrayed in urging Him to east Himself down from the dizzy height, the un- sleeping malice that hunted Him from place to place, inspir- ing the hearts of priests and people to reject His love, and at the last to ery, ‘‘Crucify Him! crucify Him!’’— all this excited the amazement and indignation of the universe.
It was Satan that prompted the world’s rejection of Christ. The prince of evil exerted all his power and cun- ning to destroy Jesus; for he saw that the Saviour’s mercy and love, His compassion and pitying tenderness, were repre- senting to the world the character of God. Satan contested every claim put forth by the Son of God, and employed men as his agents to fill the Saviour’s life with suffering and sorrow. The sophistry and falsehood by which he had sought to hinder the work of Jesus, the hatred manifested through the children of disobedience, his cruel accusations against Him whose life was one of unexampled goodness, all sprung from deep-seated revenge. The pent-up fires of envy and malice, hatred and revenge, burst forth on Calvary against the Son of God, while all heaven gazed upon the scene in silent horror.
When the great sacrifice had been consummated, Christ ascended on high, refusing’ the adoration of angels until Ie had presented the request, ‘‘I will that they also, whom Thou hast given Me, be with Me where I am,’’* Then with
1 John 17:24.
502 THE GREAT CONTROVERSY
inexpressible love and power came forth the answer from the Father’s throne, ‘‘Let all the angels of God worship Him.’** Not a stain rested upon Jesus. His humiliation ended, His sacrifice completed, there was given unto Him a name that is above every name.
Now the guilt of Satan stood forth without excuse. He had revealed his true character as a liar and a murderer. It was seen that the very same spirit with which he ruled the children of men, who were under his power, he would have manifested had he been permitted to control the in- habitants of heaven. He_had claimed that the transgression of God’s law would bring liberty and exaltation; but it was seen to result in bondage and degradation.
Satan’s lying charges against the divine character and government appeared in their true light. He had accused God of seeking merely the exaltation of Himself in requiring submission and obedience from His creatures, and had de- elared that while the Creator exacted self-denial from all others, He Himself practised no self-denial and made no sacrifice. Now it was seen that for the salvation of a fallen and sinful race, the Ruler of the universe had made the greatest sacrifice which love could make; for ‘‘God was in Christ, reconciling the world unto Himself.’’* It was seen, also, that while Lucifer had opened the door for the entrance of sin, by his desire for honor and supremacy, Christ had, in order to destroy sin, humbled Be iagiles and become obe- dient unto death.
God had manifested His abhorrence of the principles of rebellion. All heaven saw His justice revealed, both in the condemnation of Satan and in the redemption of man. Lucifer had declared that if the law of God was changeless, and its penalty could not be remitted, every transgressor must be forever debarred from the Creator’s favor. He had claimed that the sinful race were placed beyond redemption, and were therefore his rightful prey. But the death cf Christ was an argument in man’s behalf that could not be
Heb: 6: 22 Coren nl os
THE ORIGIN OF EVIL 503
overthrown. The penalty of the law fell upon Him who was equal with God, and man was free to accept the right- eousness of Christ, and by a life of penitence and humilia- tion to triumph, as the Son of God had triumphed, over the power of Satan. Thus God is just, and yet the justifier of all who believe in Jesus.
But it was not merely to accomplish the redemption of man that Christ came to the earth to suffer and to die. He came to ‘“‘magnify the law’’ and to ‘‘make it honorable.’’ Not alone that the inhabitants of this world might regard the law as it should be regarded; but it was to demonstrate to all the worlds of the universe that God’s law is unchange- able. Could its claims have been set aside, then the Son of God need not have yielded up His life to atone for its trans- gression. The death of Christ proves it immutable. And the sacrifice to which infinite love impelled the Father and the Son, that sinners might be redeemed, demonstrates to all the universe — what nothing less than this plan of atone- ment could have sufficed to do— that justice and merey are the foundation of the law and government of God.
In the final execution of the judgment it will be seen that no cause for sin exists. When the Judge of all the earth shall demand of Satan, ‘‘Why hast thou rebelled against Me, and robbed Me of the subjects of My kingdom?’’ the ’ originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless.
The cross of Calvary, while it declares the law immu- table, proclaims to the universe that the wages of sin is death. In the Saviour’s expiring ery, “‘It is finished,’’ the death- knell of Satan was rung. The great controversy which had been so long in progress was then decided, and the final eradication of evil was made certain. The Son of God passed through the portals of the tomb, that “‘through death He might destroy him that had the power of death, that is, the devil.’’* Lucifer’s desire for self-exaltation had led him to say, ‘‘I will exalt my throne above the stars of
‘Heb, 2:14.
504 THE GREAT CONTROVERSY
God: ...I will be like the Most High.’’ God declares, “‘T will bring thee to ashes upon the earth, ... and never shalt thou be any more.’’’ When ‘‘the day cometh, that shall burn as an oven, ... all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.’ *
The whole universe will have become witnesses to the nature and results of sin. And its utter extermination, which in the beginning would have brought fear to angels and dishonor to God, will now vindicate His love and es- tablish His honor before the universe of beings who delight to do His will, and in whose heart is His law. Never will evil again be manifest. Says the word of God, ‘‘ Affliction shall not rise up the second time.’’* The-law of God, which Satan has reproached as the yoke of bondage, will be honored as the law of liberty. creation will never again be turned from allegiance to Him whose character has been fully manifested before them as fathomless love and infinite wisdom.
‘Isa, 14:13, 14; Eze, 28:18, 19. ? Mal. 4:1. ’ Nahum 1:9.
ENMITT BETWEEN MAN AND “SATAN —30
‘‘T wiLt put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’’* The divine sentence pro- nounced against Satan after the fall of man, was also a prophecy, embracing all the ages to the close of time, and foreshadowing the great confiict to engage all the races of men who should live upon the earth.
God declares, ‘‘I will put enmity.’’ This enmity is not naturally entertained. When man transgressed the divine law, his nature became evil, and he was in harmony, and not at variance, with Satan. There exists naturally no enmity between sinful man and the originator of sin. Both became evil through apostasy. The apostate is never at rest, except as he cbtains sympathy and support by inducing others to follow his example. For this reason, fallen angels and wicked men unite in desperate companionship. Had not God specially interposed, Satan and man would have entered into an alhance against Heaven; and instead of cherishing enmity against Satan, the whole human family would have been united in opposition to God.
Satan tempted man to sin, as he had caused angels to rebel, that he might thus secure co-operation in his warfare against Heaven. There was no dissension between himself and the fallen angels as regards their hatred of Christ; while
*Gen. 3:15. (505)
837 Contro,
506 THE GREAT CONTROVERSY
on all other points there was discord, they were firmly united in opposing the authority of the Ruler of the universe. But when Satan heard the declaration that enmity should exist between himself and the woman, and between his seed and her seed, he knew that his efforts to deprave human nature would be interrupted; that by some means man was to be enabled to resist his power.
Satan’s enmity against the human race is kindled, be- cause, through Christ, they are the objects of God’s love and mercy. He desires to thwart the divine plan for man’s re- demption, to cast dishonor upon God, by defacing and de- filing His handiwork; he would cause grief in heaven, and fill the earth with woe and desolation. And he points to all this evil as the result of God’s work in creating man.
It is the grace that Christ implants in the soul which creates in man enmity against Satan. Without this con- verting grace and renewing power, man would continue the captive of Satan, a servant ever ready to do his bidding. . But the new principle in the soul creates conflict where hitherto had been peace. The power which Christ imparts, enables man to resist the tyrant and usurper. Whoever is seen to abhor sin instead of loving it, whoever resists and conquers those passions that have held sway within, displays the operation of-a principle wholly from above.
The antagonism that exists between the spirit of Christ and the spirit of Satan was most strikingly displayed in the world’s reception of Jesus. It was not so much because He appeared without worldly wealth, pomp, or grandeur, that the Jews were led to reject Him. They saw that He pos- sessed power which would more than compensate for the lack of these outward advantages. But the purity and holi- ness of Christ called forth against Him the hatred of the ungodly. His life of self-denial and sinless devotion was a perpetual reproof to a proud, sensual people. It was this that evoked enmity against the Son of God. Satan and evil angels joined with evil men. All the energies of apos- tasy conspired against the Champion of truth.
ENMITY BETWEEN MAN AND SATAN 507
The same enmity is manifested toward Christ’s followers as was manitested toward their Master. Whoever sees the repulsive character of sin, and in strength from .above re- sists temptation, will assuredly arouse the wrath of Satan and his subjects. Hatred of the pure principles of truth, apd reproach and persecution of its advocates, will exist as long as sin and sinners remain. The followers of Christ and the servants of Satan cannot harmonize. The offense of the cross has not ceased. ‘‘ All that will live godly in Christ Jesus shall suffer persecution.’’’
Satan’s agents are constantly working under his direction to establish his authority and build up his kingdom in oppo- sition to the government of God. To this end they seek to deceive Christ’s followers, and allure them from their alle- giance. Like their leader, they misconstrue and _ pervert the Seriptures to accomplish their object. As Satan en- deavored to cast reproach upon God, so do his agents seek to malign God’s people. The spirit which put Christ to death moves the wicked to destroy His followers. All this is foreshadowed in that first prophecy, ‘‘I will put enmity between thee and the woman, and between thy seed and her seed.’’ And this will continue to the close of time.
Satan summons all his forces, and throws his whole power into the combat. Why is it that he meets with no greater resistance? Why are the soldiers of Christ so sleepy and indifferent? Because they have so little real connection with Christ; because they are so destitute of His Spirit. Sin is not to them repulsive and abhorrent, as it was to their Master. They do not meet it, as did Christ, with decisive and determined resistance. They do not realize the exceed- ing evil and malignity of sin, and they are blinded both to the character and the power of the prince of darkness. There is little enmity against Satan and his works, because there is so great ignorance concerning his power and malice, and the vast extent of his warfare against Christ and His ehurch. Multitudes are deluded here. They do not know that their enemy is a mighty general, who controls the
EZ LIns olen
508 THE GREAT CONTROVERSY
minds of evil angels, and that with well-matured plans and skilful movements he is warring against Christ to prevent the salvation of souls. Among professed Christians, and even among ministers of the gospel, there is heard scarcely a reference to Satan, except perhaps an incidental mention in the pulpit. They overlook the evidences of his continual activity and success; they neglect the many warnings of his subtlety; they seem to ignore his very existence.
While men are ignorant of his devices, this vigilant foe is upon their track every moment. He is intruding his presence in every department of the household, in every street of our cities, in the churches, in the national coun- cils, in the courts of justice, perplexing, deceiving, seducing, everywhere ruining the souls and bodies of men, women, and children, breaking up families, sowing hatred, emula- tion, strife, sedition, murder. And the Christian world seem to regard these things as though God had appointed them, and they must exist.
Satan is continually seeking to overcome the people of God by breaking down the barriers which separate them from the world. Ancient Israel were enticed into sin when they ventured into forbidden associ*tion with the heathen. In a similar manner are mcdern Israel led astray. ‘‘The god of this world hath blinded the minds of them which beleve not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.’’* All who are not decided followers of Christ are servants of Satan. In the unregenerate heart there is love of sin, and a disposition to cherish and excuse it. In the renewed heart there is hatred of sin, and determined resistance against it. When Christians choose the society of the ungodly and unbelieving, they expose themselves to temptation. Satan conceals himself from view, and stealthily draws his decep- tive covering over their eyes. They cannot see that such company is calculated to do them harm; and while all the time assimilating to the world in character, words, and actions, they are becoming more and more blinded.
12 Cor, 4:4,
ENMITY BETWEEN MAN AND SATAN 509
Conformity to worldly customs converts the church to the world; it never converts the world to Christ. Famil- larity with sin will inevitably cause it to appear less repul- sive. He who chooses to associate with the servants of Satan, will soon cease to fear their master. When in the way of duty we are brought into trial, as was Daniel in the king’s court, we may be sure that God will protect us; but if we place ourselves under temptation, we shall fall sooner or later.
The tempter often works most successfully through those who are least suspected of being under his control. The possessors of talent and education are admired and honored, as if these qualities could atone for the absence of the fear of God, or entitle men to His favor. Talent and culture, - considered in themselves, are gifts of God; but when these are made to supply the place of piety, when, instead of bringing the soul nearer to God, they lead away from Him, then they become a curse and a snare. The opinion prevails with many that all which appears like courtesy or re- finement must, in some sense, pertain to Christ. Never was there a greater mistake. These qualities should grace the character of every Christian, for they would exert a powerful influence in favor of true religion; but they must be consecrated to God, or they also are a power for eyil. Many a man of cultured intellect and pleasant manners, who would not stoop to what is commonly regarded as an im- moral act, is but a polished instrument in the hands of Satan. The insidious, deceptive character of his influence and ex- ample renders him a more dangerous enemy to the cause of Christ than are those who are ignorant and uncultured.
By earnest prayer and dependence upon God, Solomon obtained the wisdom which excited the wonder and ad- miration of the world. But when he turned from the Source of his strength, and went forward relying upon him- self, he fell a prey to temptation. Then the marvelous powers bestowed on this wisest of kings, only rendered him a more effective agent of the adversary of souls.
510 THE GREAT CONTROVERSY
While Satan is constantly seeking to blind their minds to the fact, let Christians never forget that they ‘‘wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places.’”?* The in- spired warning is sounding down the centuries to our time: ‘“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may de- vour.’’* ‘Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.’’*
From the days of Adam to our own time, our great enemy has been exercising his power to oppress and destroy. He is now preparing for his last campaign against the church. All who seek to follow Jesus will be brought into conflict with this relentless foe. The more nearly the ~ Christian imitates the divine Pattern, the more surely will he make himself a mark for the attacks of Satan. All who are actively engaged in the cause of God, seeking to unveil the deceptions of the evil one dnd to present Christ before the people, will be able to join in the testimony of Paul, in which he speaks of serving the Lord with all humility of mind, with many tears and temptations.
Satan assailed Christ with his fiercest and most subtle temptations; but he was repulsed in every conflict. Those battles were fought in our behalf; those victories make it possible for us to conquer. Christ will give strength to all who seek it. No man without his own consent can be over- come by Satan. The tempter has no power to control the will or to force the soul to sin. He may distress, but he cannot contaminate. He can cause agony, but not defile- ment. The fact that Christ has conquered should inspire His followers with courage to fight manfully the battle against sin and Satan.
+ Eph. 6:12 (margin). “1 Peter 5:8. ® Eph. 6:11.
AGENCY OF EVIL SPIRITS—31
THE connection of the visible with the invisible world, the ministration of angels of God, and the agency of evil spirits, are plainly revealed in the Scriptures, and insepa- rably interwoven with human history. There is a growing tendency to disbelief in the existence of evil spirits, while the holy angels that ‘‘minister for them who shall be heirs of salvation,’’* are regarded by many as the spirits of the dead. But the Scriptures not only teach the existence of angels, both good and evil, but present unquestionable proof that these are not the disembodied spirits of dead men.
Before the creation of man, angels were in existence; for when the foundations of the earth were laid, ‘‘the morning stars sang together, and all the sons of God shouted for joy.’’* After the fall of man, angels were sent to guard the tree of life, and this before a human being had died. Angels are in nature superior to men; for the psalmist says that man was made ‘‘a little lower than the angels.’’*
We are informed in Scripture as to the number, and the power and glory, of the heavenly beings, of their connection with the government of God, and also of their relation to the work of redemption. ‘‘The Lord hath prepared His throne in the heavens; and His kingdom ruleth over all.’’ And, says the prophet, ‘‘I heard the voice of many angels round about the throne.’’ In the presence-chamber of the
1Heb. 1:14. Ob) Si. 8Pg. 8:5. (511)
oe
alg CANOE
512 THE GREAT CONTROVERSY
King of kings they wait —‘‘angels, that excel in strength,’’ ‘‘ministers of His, that do His pleasure,’’ ‘‘hearkening unto the voice of His word.’’* Ten thousand times ten thousand and thousands of thousands, were the heavenly messengers beheld by the prophet Daniel. The apostle Paul declared them ‘‘an innumerable company.’’* As God’s messengers they go forth, like ‘‘the appearance of a flash of lightning,’’ * so dazzling their glory, and so swift their flight. The angel that appeared at the Saviour’s tomb, his countenance ‘‘like lightning, and his raiment white as snow,’’ caused the keep- ers for fear of him to.quake, and they “‘became as dead men.’’* When Sennacherib, the haughty Assyrian, re- proached and blasphemed God, and threatened Israel with destruction, ‘‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’’. There were ‘‘eut off all the mighty men of valor, and the leaders and captains,’’ from the army of Sennacherib. ‘“‘So he returned with shame of face to his own land.’’®
Angels are sent on missions of merey to the children of God. To Abraham, with promises of blessing; to the gates of Sodom, to rescue righteous Lot from its fiery doom; to Elijah, as he was about to perish from weariness and hun- ger in the desert; to Elisha, with chariots and horses of fire surrounding the little town where he was shut in by his foes; to Daniel, while seeking divine wisdom in the court of a heathen king, or abandoned to become the lions’ prey; to Peter, doomed to death in Herod’s dungeon; to the prisoners at Philippi; to Paul and his companions in the night of tempest on the sea; to open the mind of Cornelius to receive the gospel; to dispatch Peter with the message of salvation to the Gentile stranger,— thus holy angels have, in all ages, ministered to God’s people.
A guardian angel is appointed to every follower of Christ. These heavenly watchers shield the righteous from
1Ps, 103:19-21; Rev. 5:11. Dan, 7:10; Heb. 12:22. * Eze. 1:14. * Matt. 28:3, 4. 52 Kings 19:35; 2 Chron. 32:21.
AGENCY OF EVIL SPIRITS 513
the power of the wicked one. This Satan himself recognized when he said, ‘‘Doth Job fear God for naught? Hast not Thou made a hedge about him, and about his house, and about all that he hath on every side?’’* The agency by which God protects His people is presented in the words of the psalmist, ‘‘The angel of the Lord encampeth round about them that fear Him, and delivereth them.’’* Said the Saviour, speaking of those that believe in Him, ‘‘Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father.’’* The angels appointed to minister to the children of God have at all times access to His presence. :
Thus God’s people, exposed to the deceptive power and unsleeping malice of tue prince of darkness, and in conflict with all the forces of evil, are assured of the unceasing guardianship of heavenly angels. Nor is such assurance given without need. If God has granted to His children promise of grace and protection, it is because there are mighty agencies of evil to be met,—agencies numerous, determined, and untiring, of whose malignity and power none can safely be ignorant or unheeding.
Evil spirits, in the beginning created sinless, were equal in nature, power, and glory with the holy beings that are now God’s messengers. But fallen through sin, they ‘are leagued together for the dishonor of God and the destruction of men. United with Satan in his rebellion, and with him cast out from heaven, they have, through all succeeding ages, co-operated with him in his warfare against the di- vine authority. We are told in Scripture of their con- federacy and government, of their various orders, of their intelligence and subtlety, and of their malicious designs against the peace and happiness of men.
Old Testament history presents occasional mentions of their existence and agency; but it was during the time when Christ was upon the earth that evil spirits manifested their
1 Job 1:9, 10. * Ps, 34:7, * Matt. 18:10.
514 THE GREAT CONTROVERSY
power in the most striking manner. Christ had come to enter upon the plan devised for man’s redemption, and Satan determined to assert his right to control tne world. He had succeeded in establishing idolatry in every part of the earth except the land of Palestine. To the only land that had not fully yielded to the tempter’s sway, Christ came to shed upon the people the light of heaven. Here two rival powers claimed supremacy. Jesus was stretching out His arms of love, inviting all who would to find pardon and peace in Him. The hosts of darkness saw that they did not possess unlimited control, and they understood that if Christ’s mission should be successful, their rule was soon to end. Satan raged like a chained lion, and defiantly exhibited his power over the bodies as well as the souls of men.
The fact that men have been possessed with demons, is clearly stated in the New Testament. The persons thus afficted were not merely suffering with disease from natural causes. Christ had perfect understanding of that with which He was dealing, and He recognized the direct pres- ence and agency of evil spirits.
A striking example of their number, power, and malig- nity, and also of the power and mercy of Christ, is given in the Scripture account of the healing of the demoniacs at Gadara. Those wretched maniacs, spurning all restraint, writhing, foaming, raging, were filling the air with their cries, doing violence to themselves, and endangering all who should approach them. Their bleeding and disfigured bodies and distracted minds presented a spectacle well-pleasing to the prince of darkness. One of the demons controlling the sufferers declared, ‘‘My name is Legion: for we are many.’’* In the Roman army a legion consisted of from three to five thousand men. Satan’s hosts also are marshaled in com- panies, and the single company to which these demons be- longed numbered no less than a legion.
At the command of Jesus, the evil spirits departed from their victims, leaving them calmly sitting at the Saviour’s feet, subdued, intelligent, and gentle. But the demons were
1Mark 5:9,
AGENCY OF EVIL SPIRITS 515
permitted to sweep a herd of swine into the sea; and to the dwellers of Gadara the loss of these outweighed the blessings which Christ had bestowed, and the divine Healer was en- treated to depart. This was the result which Satan designed to secure. By casting the blame of their loss upon Jesus, he aroused the selfish fears of the people, and prevented them from lstening to His words. Satan is constantly accusing Christians as the cause of loss, misfortune, and suffering, instead of allowing the reproach to fall where it belongs,— upon himself and his agents.
But the purposes of Christ were not thwarted. He al- lowed the evil spirits to destroy the herd of swine as a rebuke to those Jews who were raising these unclean beasts for the sake of gain. Had not Christ restrained the demons, they would have plunged into the sea, not only the swine, but also their keepers and owners. The preservation of both the keepers and the owners was due alone to His power, mercifully exercised for their deliverance. Further- more, this event was permitted to take place that the dis- ciples might witness the cruel power of Satan upon both man and beast. The Saviour desired His followers to have a knowledge of the foe whom they were to meet, that they might not be deceived and overcome by his devices. It was also His will that the people of that region should behold His power to break the bondage of Satan and release his captives. And though Jesus Himself departed, the men so marvelously delivered, remained to declare the merey of their Benefactor.
Other instances of a similar nature are recorded in the Seriptures. The daughter of the Syro-Phenician woman was grievously vexed with a devil, whom Jesus cast out by His word.’ One ‘‘possessed with a devil, blind, and dumb;’’* a youth who had a dumb spirit, that ofttimes ‘‘cast him into the fire, and into the waters, to destroy him;’’* the maniac who, tormented by ‘‘a spirit of an unelean devil,’’* dis- turbed the Sabbath quiet of the synagogue at Capernaum,—
1 Mark 7:26-30. * Matt. 12:22. §Mark 9:17-27.
*Luke 4:33-36,
516 . THE GREAT CONTROVERSY
all were healed by the compassionate Saviour. In nearly every instance, Christ addressed the demon as an intelli- gent entity, commanding him to come out of his victim and to torment him no more. The worshipers at Capernaum, beholding His mighty power, “‘were all amazed, and spake among themselves, saying, What a word is this! for with authority and power He commandeth the unclean spirits, and they come out.’’’
Those possessed with devils are usually represented as being in a condition of great suffering; yet there were ex- ceptions to this rule. For the sake of obtaining super- uatural power, some welcomed the satanic influence. These of course had no conflict with the demons. Of this class were those who possessed the spirit of divination,— Simon Magus, Elymas the sorcerer, and the damsel ,who followed Paul and Silas at Philippi.
None are in greater danger from the influence of evil spirits than those who, notwithstanding the direct and ample testimony of the Scriptures, deny the existence and agency of the devil and his angels. So long as we are ignorant of their wiles, they have almost inconceivable advantage; many give heed to their suggestions while they suppose themselves to be following the dictates of their own wisdom. This is why, as we approach the close of time, when Satan is to work with greatest power to deceive and destroy, he spreads everywhere the belief that he does not exist. It is his policy to conceal himself and his manner of working.
There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices. The better to disguise his real character and purposes, he has caused himself to be so represented as to excite no stronger emotion than ridicule or contempt. He is well pleased to be painted as a ludicrous or loathsome object, misshapen, half animal and half human. He is pleased to hear his name used in sport and mockery by those who think them- selves intelligent and well informed.
1 Luke 4:36.
AGENCY OF EVIL SPIRITS 517
It is because he has masked himself with consummate skill that the question is so widely asked, ‘‘Does such a being really exist?’’ It is an evidence of his success that theories giving the lie to the plainest testimony of the Seriptures are so generally received in the religious world. And it is because Satan can most readily control the minds of those who are unconscious of his influence, that the word of God gives us so many examples of his malignant work, unveiling before us his secret forces, and thus placing us on our guard against his assaults.
The power and malice of Satan and his host might justly alarm us, were it not that we may find shelter and deliv- erance in the superior power of our Redeemer. We care- fully secure our houses with bolts and locks to protect our property and our lives from evil men; but we seldom think of the evil angels who are constantly seeking access to us, and against whose attacks we have, in our own strength, no method of defense. If permitted, they can distract our minds, disorder and torment our bodies, destroy our pos- sessions and our lives. Their only delight is in misery and destruction. Fearful is the condition of those who resist the divine claims, and yield to Satan’s temptations, until God gives them up to the control of evil spirits. But those who follow Christ are ever safe under His watcheare. Angels that excel in strength are sent from heaven to pro- tect them. The wicked one cannot break through the guard which God has stationed about His people.
aC ‘
ELLE ELLE
SNARES OF ,SA ANS 32
THE great controversy between Christ and Satan, that has been carried forward for nearly six thousand years, is soon to close; and the wicked one redoubles his efforts to defeat the work of Christ in man’s behalf, and to fasten souls in his snares. To hold the people in darkness and impenitence till the Saviour’s mediation is ended, and there is no longer a sacrifice for sin, is the object which he seeks to accomplish.
When there is no special effort made to resist his power, when indifference prevails in the church and the world, Satan is not concerned; for he is in no danger of losing those whom he is leading captive at his will. But when the atten- tion is called to eternal things, and souls are inquiring, ‘““What must I do to be saved?’’ he is on the ground, seek- ing to match his power against the power of Christ, and to counteract the influence of the Holy Spirit.
The Scriptures declare that upon one occasion, when the angels of God came to present themselves before the Lord, Satan came also among them,’ not to bow before the Eternal King, but to further his own malicious designs against the righteous. With the same object he is in attendance when men assemble for the worship of God. Though hidden from sight, he is working with all diligence to control the minds of the worshipers. Like a skilful general, he lays his plans beforehand. As he sees the messenger of God searching the Scriptures, he takes note of the subject to be
1 Job 1:6. (518)
SNARES OF SATAN 519
presented to the people. ~ Then he employs all his cunning and shrewdness so to control circumstances that the message may not reach those whom he is deceiving on that very point. The one who most needs the warning will be urged into some business transaction which requires his presence, or will by some other means be prevented from hearing the words that might prove to him a savor of life unto life.
Again, Satan sees the Lord’s servants burdened because of the spiritual darkness that enshrouds the people. He hears their earnest prayers for divine grace and power to break the spell of indifference, carelessness, and indolence. Then with renewed zeal he plies his arts. He tempts men to the indulgence of appetite or to some other form of self- gratification,’and thus benumbs their sensibilities, so that they fail to hear the very things which they most need to learn.
Satan well knows that all whom he can lead to neglect prayer and the searching of the Seriptures, will be overcome by his attacks. Therefore he invents every possible device to engross the mind. There has ever been a class professing godliness, who, instead of following on to know the truth, make it their religion to seek some fault of character or -error of faith in those with whom they do not agree. Such are Satan’s right-hand helpers. Accusers of the brethren are not few; and they are always active when God is at work, and His servants are rendering Him true homage. They will put a false coloring upon the words and acts of those who love and obey the truth. They will represent the most earnest, zealous, self-denying servants of Christ as deceived or deceivers. It is their work to misrepresent the motives of every true and noble deed, to circulate insinua- tions, and arouse suspicion in the minds of the inexperi- enced. In every conceivable manner they will seek to cause that which is pure and righteous to be regarded as foul and deceptive.
But none need be deceived concerning them. It may be readily seen whose children they are, whose example they
38 Contro.
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follow, and whose work they do. ‘‘Ye shall know them by their fruits.’’* Their course resembles that of Satan, the envenomed slanderer, ‘‘the accuser of our brethren.’’ *
The great deceiver has many agents ready to present any and every kind of error to ensnare souls,— heresies prepared to suit the varied tastes and capacities of those whom he would ruin. It is his plan to bring into the church insin- cere, unregenerate elements that will encourage doubt and unbelief, and hinder all who desire to see the work of God advance, and to advance with it. Many who have no real faith in God or in His word, assent to some principles of truth, and pass as Christians; and thus they are enabled to introduce their errors as scriptural doctrines.
The position that it is of no consequence what men be- lieve, is one of Satan’s most successful deceptions. He knows that the truth, received in the love of it, sanctifies the soul of the receiver; therefore he is constantly seeking to sub- stitute false theories, fables, another gospel. From the be- ginning, the servants of God have contended against false teachers, not merely as vicious men, but as inculeators of falsehoods that were fatal to the soul. Elijah, Jeremiah, Paul, firmly and fearlessly opposed those who were turning men from the word of God. That liberality which regards a correct religious faith as unimportant, found no favor with these holy defenders of the truth.
The vague and fanciful interpretations of Scripture, and the many conflicting theories concerning religious faith, that are found in the Christian world, are the work of our great adversary, to confuse minds so that they shall not discern the truth. And the discord and division which exist among the churches of Christendom are in a great measure due to the prevailing custom of wresting the Scriptures to sup- port a favorite theory. Instead of carefully studying God’s word with humility of heart to obtain a knowledge of His will, many seek only to discover something odd or original.
1 Matt. 7:16, ? Rev. 12:10.
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In order.to sustain erroneous doctrines or unchristian practices, some will seize upon passages of Scripture sep- arated from the context, perhaps quoting half of a single verse as proving their point, when the remaining portion would show the meaning to be quite the opposite. With the cunning of the serpent, they entrench themselves behind disconnected utterances construed to suit their carnal de- ‘sires. Thus do many wilfully pervert the word of God. Others, who have an active imagination, seize upon the figures and symbols of Holy Writ, interpret them to suit their fancy, with little regard to the testimony of Scripture as its own interpreter, and then they present their vagaries as the teachings of the Bible.
Whenever the study of the Scriptures is entered upon without a prayerful, humble, teachable spirit, the plainest and simplest as well as the most difficult passages will be wrested from their true meaning. The papal leaders select such portions of Seripture as best serve their purpose, in- terpret to suit themselves, and then present these to the people, while they deny them the privilege of studying the Bible and understanding its sacred truths for themselves. The whole Bible should be given to the people just as it reads. It would be better for them not to have Bible in- struction at all, than to have the teaching of the Seriptures thus grossly misrepresented.
The Bible was designed to be a guide to all who wish to become acquainted with the will of their Maker. God gave to men the sure word of prophecy; angels and even Christ Himself came to make known to Daniel and John the things’ that must shortly come to pass. Those important matters that concern our salvation were not left involved in mystery. They were not revealed in such a way as to per- plex and mislead the honest seeker after truth. Said the Lord by the prophet Habakkuk, ‘‘Write the vision, and make it plain, ... that he may run that readeth it.’’’ The word of God is plain to all who study it with a prayer-
1 Hab. 2:2.
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ful heart. Every truly honest soul will come to the light of truth. ‘‘Light is sown for the righteous.’’?’ And no church ean advance in holiness unless its members are earnestly seeking for truth as for hid treasure.
By the ery, Liberality, men are blinded to the devices of their adversary, while he is all the time working steadily for the accomplishment of his object. As he succeeds in supplanting the Bible by human speculations, the law of God is set aside, and the churches are under the bondage of sin while they claim to be free.
To many, scientific research has become a curse. God has permitted a fiood of light to be poured upon the world in discoveries in science and art; but even the greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to investigate the re- lations of science and revelation.
Human knowledge of both material and spiritual things is partial and imperfect; therefore many are unable to har- monize their views of science with Scripture statements. Many accept mere theories and speculations as_ scientific facts, and they think that God’s word is to be tested by the teachings of ‘‘science falsely so called.’’* The Creator and His works are beyond their comprehension; and because they cannot explain these by natural laws, Bible history is regarded as unreliable. Those who doubt the reliability of the records of the Old and New Testaments, too often go a step farther, and doubt the existence of God, and attribute infinite power to nature. Having let go their anchor, they are left to- beat about upon the rocks of infidelity.
Thus many err from the faith, and are seduced by the devil. Men have endeavored to be wiser than their Creator ; human philosophy has attempted to search out and explain mysteries which will never be revealed, through the eternal ages. If men would but search and understand what God has made known of Himself and His purposes, they would obtain such a view of the glory, majesty, and power of Jehovah, that they would realize their own littleness, and
esters, Shy oul Ze Mima 6720;
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would be content with that which has been revealed for themselves and their children.
It is a masterpiece of Satan’s deceptions to keep the minds of men searching and conjecturing in regard to that which God has not made known, and which He does. not intend that we shall understand. It was thus that Lucifer lost his place in heaven. He became dissatisfied because all the secrets of God’s purposes were not confided to him, and he entirely disregarded that which was revealed concerning his own work in the lofty position assigned him. By arousing the same discontent in-the angels under his com- mand, he caused their fall. Now he seeks to imbue the minds of men with the same spirit, and to lead them also to dis- regard the direct commands of God.
_ Those who are unwilling to accept the plain, cutting truths of the Bible, are continually seeking for pleasing fa- bles that will quiet the conscience. The less spiritual, self- denying, and humilating the doctrines presented, the greater the favor with which they are received. These persons de- grade the intellectual powers to serve their carnal desires. Too wise in their own conceit to search the Scriptures with contrition of soul and earnest prayer for divine guidance, they have no shield from delusion. Satan is ready to supply the heart’s desire, and he palms off his deceptions in the place of truth. It was thus that the papacy gained its power over the minds of men; and by rejection of the truth because it involves a cross, Protestants are following the same path. All who neglect the word of God to study con- venience and policy, that they may not be at variance with the world, will be left to receive damnable heresy for relig- ious truth. Every conceivable form of error will be accepted by those who wilfully reject the truth. He who looks with horror upon one deception will readily receive another. The apostle Paul, speaking of a class who ‘‘received not the love of the truth, that they might be saved,’’ declares, ‘‘Hor this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned
524 THE GREAT CONTROVERSY
who believed not the truth, but had pleasure in unright- eousness.’’* With such a warning before us, it behooves us to be on our guard as to what doctrines we receive.
Among the most successful agencies of the great deceiver are the delusive teachings and lying wonders of Spiritualism. Disguised as an angel of hght, he spreads his nets where least suspected. If men would but study the Book of God with earnest prayer that they might understand it, they would not be left in darkness to receive false doctrines. But - as they reject the truth, they fall a prey to deception.
Another dangerous error is the doctrine that denies the deity of Christ, claiming that He had no existence before His advent to this world. This theory is received with favor by a large class who profess to believe the Bible; yet it directly contradicts the plainest statements of our Saviour concerning His relationship with the Father, His divine character, and His pre-existence. It cannot be entertained without the most unwarranted wresting of the Scriptures. It not only lowers man’s conceptions of the work of redemp- tion, but undermines faith in the Bible as a revelation from God. While this renders it the more dangerous, it makes it also harder to meet. If men reject the testimony of the inspired Scriptures concerning the deity of Christ, it 4s in vain to argue the point with them; for no argument, however conclusive, could convince them. ‘‘The natural man receiveth not the things of the Spirit of God: for they are foolishness- unto him: neither can he know them, be- cause they are spiritually discerned.’’* None who hold this error can have a true conception of the character or the mission of Christ, or of the great plan of God for man’s redemption.
Still another subtle and mischievous error is the fast- spreading belief that Satan has no existence as a personal being; that the name is used in Scripture merely to rep- resent men’s evil thoughts and desires.
#2 Thess. 2:1:0-12° = Corea as
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The teaching so widely echoed from popular pulpits, that the second advent of Christ is His coming to each individual at death, is a device to divert the minds of men from His personal coming in the clouds of heaven. For years Satan has thus been saying, ‘‘Behold, He is in the secret cham- bers;’’* and many souls have been lost by accepting this deception. ;
Again, worldly wisdom teaches that prayer is not essen- tial. Men of science claim that there can be no real answer to prayer; that this would be a violation of law, a miracle, and that miracles have no existence. The universe, say they, is governed by fixed laws, and God Himself does nothing contrary to these laws. Thus they represent God as bound by His own laws —as if the operation of divine laws could exclude divine freedom. Such teaching is opposed to the testimony of the Scriptures. Were not miracles wrought by Christ and His apostles? The same compassionate Saviour - lives to-day, and He is as willing to listen to the prayer of faith as when He walked visibly among men. The nat- ural co-operates with the supernatural. It is a part of God’s plan to grant us, in answer to the prayer of faith, that which He would not bestow did we not thus ask.
Innumerable are the erroneous doctrines and fanciful ideas that are obtaining among the churches of Christendom. It is impossible to estimate the evil results of removing one of the landmarks fixed by the word of God. Few who venture to do this. stop with the rejection of a single truth. The majority continue to set aside one after another of the principles of truth, until they become actual infidels.
The errors of popular theology have driven many a soul to skepticism, who might otherwise have been a believer in the Scriptures. It is impossible for him to accept doctrines which outrage his sense of justice, mercy, and benevolence; and since these are represented as the teaching of the Bible, he refuses to receive it as the word of God.
*Matt. 24:23-26.
526 THE GREAT CONTROVERSY
And this is the object which Satan seeks to accomplish. There is nothing that he desires more than to destroy con- fidence in God and in His word. Satan stands at the head of the great army of doubters, and he works to the utmost of his power to beguile souls into his ranks. It is becoming fashionable to doubt. There is a large class by whom the word of God is looked upon with distrust for the same reason as was its Author,— because it reproves and condemns sin. Those who are unwilling to obey its requirements, endeavor to overthrow its authority. They read the Bible, or listen to its teachings as presented from the sacred desk, merely to find fault with the Scriptures or with the sermon. Not a few become infidels in order to justify or excuse them- selves in neglect of duty. Others adopt skeptical principles from pride and indolence. Too ease-loving +o distinguish themselves by accomplishing anything worthy of honor, which requires effort and self-denial, they aim to secure a reputation for superior wisdom by criticising the Bible. There is much which the finite mind, unenlightened by divine wisdom, is powerless to comprehend; and thus they find occasion to criticise. There are many who seem to feel that it 1s a virtue to stand on the side of unbelief, skepti- cism, and infidelity. But underneath an appearance of candor, it will be found that such persons are actuated by self-confidence and pride. Many delight in finding some- thing in the Scriptures to puzzle the minds of others. Some at first criticise and reason on the wrong side, from a mere love of controversy. They do not realize that they are thus entangling themselves in the snare of the fowler. But having openly expressed unbelief, they feel that they must maintain their position. Thus they unite with the ungodly, and close to themselves the gates of Paradise.
God has given in His word sufficient evidence of its divine character. The great truths which concern our redemption are clearly presented. By the aid of the Holy Spirit, which is promised to all who seek it in sincerity, every man may
SNARES OF SATAN 527
understand these truths for himself. God has granted to men a strong foundation upon which to rest their faith.
Yet the finite minds of men are inadequate fully to com- prehend the plans and purposes of the Infinite One. We can never by searching find out God. We must not attempt to lift with presumptuous hand the curtain behind which He veils His majesty. The apostle exclaims, ‘‘How un- searchable are His judgments, and His ways past finding out!’’* We can so far comprehend His dealings with us, and the motives by which He is actuated, that we may discern boundless love and mercy united to infinite power. Our Father in heaven orders everything in wisdom and right- eousness, and we are not to be dissatisfied and distrustful, but to bow in reverent submission. He will reveal to us as much of His purposes as it is for our good to know, and beyond that we must trust the Hand that is omnipotent, the Heart that is full of love.
While God has given ample evidence for faith, He will never remove all excuse for unbelief. All who look for hooks to hang their doubts upon, will find them. And those who refuse to accept and obey God’s word until every objection has been removed, and there is no longer an op- portunity for doubt, will never come to the light.
Distrust of God is the natural outgrowth of the unre- newed heart, which is at enmity with Him. But faith is inspired by the Holy Spirit, and it will flourish only as it is cherished. No.man can become strong in faith without a determined effort. _Unbelief strengthens as it is encour- aged; and if men, instead of dwelling upon the evidences which God has given to sustain their faith, permit them- selves to question and eavil, they will find their doubts con- stantly becoming more confirmed.
But those who doubt God’s promises, and distrust the assurance of His grace, are dishonoring Him; and their influence, instead of drawing others to Christ, tends to
*Rom, 11:33.
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repel them from Him. They are unproductive trees, that spread their dark branches far and wide, shutting away the sunlight from other plants, and causing them to droop and die under the chilling shadow. The life-work of these per- sons will appear as a never-ceasing witness against them. They are sowing seeds of doubt and skepticism that will yield an unfailing harvest.
There is but one course for those to pursue who honestly desire to be freed from doubts. Instead of questioning and caviling concerning that which they do not understand, let them give heed. to the hght which already shines upon them, and they will receive greater light. Let them do. every duty which has been made plain to their under- standing, and they will be enabled to understand and per- form those of which they are now in doubt. ,
Satan can present a counterfeit so closely resembling the truth that it deceives those who are willing to be deceived, who desire to shun the self-denial and sacrifice demanded by the truth; but it is impossible for him to hold under his power one soul who honestly desires, at whatever cost, to know the truth. Christ is the truth, and the “‘light, which lighteth every man that cometh into the world.’’* The Spirit of truth has been sent to guide men into all truth. And upon the authority of the Son of God it is declared, ‘Seek, and_ye shall find.’’ ‘‘If any man will do His will, he shall know of the doctrine.’’?*
The followers of Christ know little of the plots which Satan and his hosts are forming against them. But He who sitteth in the heavens will overrule all these devices for the accomplishment of His deep designs. The Lord permits His people to be subjected to the fiery ordeal of temptation, not because He takes pleasure in their distress and _ affliction, but because this process is essential to their final victory. He could not, consistently with His own glory, shield them from temptation; for the very object of the trial is to pre- pare them to resist all the .allurements of evil.
* John 1:9, pMatt, 7:7 ohms i
SNARES OF SATAN 529
Neither wicked men nor devils can hinder the work of God, or shut out His presence from His people, if they will, with subdued, contrite hearts, confess and put away their sins, and in faith claim His promises. Every temptation, every opposing influence, whether open or secret, may be suecessfully resisted, ‘‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’’’
« “The eyes of the Lord are over the righteous, and His ears are open unto their prayers. ... And who is he that will harm you, if ye be followers of that which is good?’’’ When Balaam, allured by the promise of rich rewards, prac- tised enchantments against Israel, and by sacrifices to the Lord sought to invoke a curse upon His people, the Spirit of God forbade the evil which he longed to pronounce, and Balaam was forced to exclaim: ‘‘How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied?’’ ‘‘Let me die the death of the righteous, and let my last end be like his!’’ When sacrifice had again been offered, the ungodly prophet declared: ‘‘ Behold, I have received commandment to bless: and He hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel: the Lord his God is with him, and the shout of a King is among them.’’ ‘‘Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!’’* Yet a third time altars were erected, and again Balaam essayed to secure a curse. But from the unwilling lips of the prophet, the Spirit of God declared the prosperity of His chosen, and rebuked the folly and malice of their foes: ‘‘Blessed is he that blesseth thee, and cursed is he that curseth thee.’’*
The people of Israel were at this time loyal to God; and so long as they continued in obedience to His law, no power in earth or hell could prevail against them. But the curse which Balaam had not been permitted to pronounce against
1 Zech, 4:6, 21 Peter 3:12,13. *Num. 23:8, 10, 20, 21, 23; 24:9,
530 THE GREAT CONTROVERSY
God’s people, he finally sueceeded in bringing upon them * by seducing them into sin. When they transgressed God’s commandments, then they separated themselves from Him, and they were left to feel the power of the destroyer.
Satan is well aware that the weakest soul who abides in Christ is more than a match for the hosts of darkness, and that, should he reveal himself openly, he would be met and resisted. Therefore he seeks to draw away the soldiers of the cross from their strong fortification, while he les in ambush with his forces, ready to destroy all who venture upon his ground. Only in humble reliance upon God, and obedience to all His commandments, can we be secure.
No man is safe for a day or an hour without prayer. Especially should we entreat the Lord for wisdom to under- stand His word. Here are revealed the ‘wiles of the tempter, and the means by which he may be successfully resisted. Satan is an expert in quoting Scripture, placing his own interpretation upon passages, by which he hopes to cause us to stumble. We should study the Bible with humility of heart, never losing sight of our dependence upon God. While we must constantly guard against the devices of Satan, we should pray in faith continually, ‘‘Lead us not into temptation.’’
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Wir the earliest history of man, Satan began his ef- forts to deceive our race. He who had incited rebellion in heaven, desired to bring the inhabitants of the earth to unite with him in his warfare against the government of God. Adam and Eve had been perfectly happy in obedience to the law of God, and this fact was a constant testimony against the claim which Satan had urged in heaven, that God’s law was oppressive, and opposed to the good of His creatures. And furthermore, Satan’s envy was excited as he looked upon the beautiful home prepared for the sin- less pair. He determined to cause their fall, that, having separated them from God and brought them under his own power, he might gain possession of the earth, and here es- tablish his kingdofn, in opposition to the Most High.
Had Satan revealed himself in his real character, he would have been repulsed at once, for Adam and Eve had been warned against this dangerous foe; but he worked in the dark, concealing his purpose, that he might more effect- ually accomplish his object. Employing as his medium the serpent, then a creature of fascinating appearance, he ad- dressed himself to Eve, ‘‘Hath God said, Ye shall not eat of every tree of the garden?’’* Had Eve refrained from entering into argument with the tempter, she would have been safe; but she ventured to parley with him, and fell a
-Gen. 331. (531)
532 THE GREAT CONTROVERSY
victim to his wiles. It is thus that many are still overcome. They doubt and argue concerning the requirements of God; and instead of obeying the divine commands, they accept human theories, which but disguise the devices of Satan.
‘‘The woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.’’* He declared that they would become like God, possessing greater wisdom than before, and being capable of a higher state of existence. Eve yielded to temptation; and through her influence, Adam was led into sin. They accepted the words of the serpent, that God did not mean what He said; they distrusted their Creator, and imagined that He was restricting their liberty, and that they might obtain great wisdom and exaltation by transgressing His law.
But what did Adam, after his sin, find to be the meaning of the words, ‘“‘In the day that thou eatest thereof thou shalt surely die’’? Did he find them to mean, as Satan had led him to believe, that he was to be ushered into a more exalted state of existence? Then indeed there was great good to be gained by transgression, and Satan was proved ~ to be a benefactor of the race. But Adam did not find this to be the meaning of the divine sentence. God de- clared that as a penalty for his sin, man should return to the ground whence he was taken: ‘‘Dust thou art, and unto dust shalt thou return.’’* The words of Satan, ‘‘ Your eyes shall be opened,”’ proved to be true in this sense only: After Adam and Eve had disobeyed God, their eyes were opened to discern their folly; they did know evil, and they tasted the bitter fruit of transgression.
In the midst of Eden grew the tree of life, whose fruit had the power of perpetuating life. Had Adam remained
+Gen. 3:2-5, ?Gen. 3:19.
THE FIRST GREAT DECEPTION 533
obedient to God, he would have continued to enjoy free access to this tree, and would have lived forever. But when he sinned, he was cut off from partaking of the tree of life, and he became subject to death. The divine sentence, ‘‘Dust thou art, and unto dust shalt thou return,’’ points to the utter extinction of life.
Immortality, promised to man on condition of obedience, had been forfeited by transgression. Adam could not trans- mit to his posterity that which he did not possess; and there could have been no hope for the fallen race had not God, by the sacrifice of His Son, brought immortality within their reach. While’ ‘‘death passed upon all men, for that all have sinned,’’ Christ ‘“‘hath brought life and immortality to light through the gospel.’’* And only through Christ can immortality be obtained. Said Jesus, ‘‘He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life.”’* Every man may come into possession of this priceless blessing if he will comply with the conditions. All ‘‘who by patient continuance in well doing seek for glory and honor and immortality,’’ will re- ceive ‘‘eternal life.’’®
The only one who promised Adam life in disobedience was the great deceiver. And the declaration of the serpent to Eve in Eden,—‘‘ Ye shall not surely die,’’— was the first sermon ever preached upon the immortality of the soul. Yet this declaration, resting solely upon the authority of Satan, is echoed from the pulpits of Christendom, and is re- ceived by the majority of mankind as readily as it was received by our first parents. The divine sentence, ‘‘The soul that sinneth, it shall die,’’* is made to mean, The soul that sinneth, it shall not die, but live eternally. We cannot but wonder at the strange infatuation which renders men . so credulous concerning the words of Satan, and so unbe- lieving in regard to the words of God.
Had man, after his fall, been allowed free access to the tree of life, he would have lived forever, and thus sin
1Rom, 6:12; 2 Tim. 1:10. * John 3:36. ®Rom, 2:7. * ize. 18:20.
534 THE GREAT CONTROVERSY
would have been immortalized. But cherubim and a flaming sword kept ‘‘the way of the tree of life,’’?* and not one of the family of Adam has been permitted to pass that bar- rier and partake of the life-giving fruit. Therefore there is not an immortal sinner
But after the fall, cura bade his angels make a special effort to inculeate the belief in man’s natural immortality ; and having induced the people to receive this error, they were to lead them on to conclude that the sinner would live in eternal misery. Now the prince of darkness, working through his agents, represents God as a revengeful tyrant, declaring that He plunges into hell ail these who do not please Him, and causes them ever to feel His wrath; and that while they suffer unutterable anguish, and writhe in the eternal flames, their Creator looks down upon them with satisfaction. ;
Thus the arch-fiend clothes with his own attributes the Creator and Benefactor of mankind. Cruelty is satanic. God is love; and all that He created was pure, holy, and lovely, until sin was brought in by the first great rebel. Satan himself is the enemy who tempts man to sin, and then destroys him if he can; and when he has made sure of his victim, then he exults in the ruin he has wrought. If permitted, he would sweep the entire race into his net. Were it not for the interposition of divine power, not one son or daughter of Adam would escape.
Satan is seeking to overcome men to-day, as he overcame our first parents, by shaking their confidence in their Crea- tor, and leading them to doubt the wisdom of His govern- ment and the justice of His laws. Satan and his emissaries represent God as even worse than themselves, in order to justify their own malignity and rebellion. The great de- ceiver endeavors to shift his own horrible eruelty of char- acter upon our heavenly Father, that he may cause himself to appear as one greatly wronged by his expulsion from heaven because he would not submit to so unjust a governor.
*Gen, 3:24.
THE FIRST GREAT DECEPTION 5385
He presents before the world the hberty which they may enjoy under his mild sway, in contrast with the bondage imposed by the stern decrees of Jehovah. Thus he succeeds in luring souls away from their allegiance to God.
How repugnant to every emotion of love and mercy, and even to our sense of justice, is the doctrine that the wicked dead are tormented with fire and brimstone in an eternally burning hell; that for the sins of a brief earthly life they are to suffer torture as long as God shall live. Yet this doctrine has been widely taught, and is still embodied in many of. the creeds of Christendom. Said a learned doctor of divinity: ‘“‘The sight of hell-torments will exalt the hap- piness of the saints forever. When they see others who are of the same nature and born under the same circumstances, plunged in such misery, and they so distinguished, it will make them sensible of how happy they are.’’? Another used these words: ‘‘While the decree of reprobation is eternally executing on the vessels of wrath, the smoke of their tor- ment will be eternally ascending in view of the vessels of merey, who, instead of taking the part of these miserable objects, will say, Amen, Alleluia! praise ye the Lord!”’
Where, in the pages of God’s word, is such teaching to be found? Will the redeemed in heaven be lost to all emo- tions of pity and compassion, and even to feelings of common humanity? Are these to be exchanged for the indifference of the stoic, or the cruelty of the savage? No, no; such is not the teaching of the Book of God. Those who present the views expressed in the quotations given above may be learned and even honest men; but they are deluded by the sophistry of Satan. He leads them to misconstrue strong expressions of Scripture, giving to the language the coloring of bitterness and malignity which pertains to himself, but not to our Creator. ‘‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’’’
1Hze, 33:11,
39 Contro.
536 THE GREAT CONTROVERSY
What would be gained to God should we admit that He delights in witnessing unceasing tortures; that He is regaled with the groans and shrieks and imprecations of the suf- fering creatures whom He holds in the flames of hell? Can these horrid sounds be music in the ear of Infinite Love? It is urged that the infliction of endless misery upon the wicked would show God’s hatred of sin as an evil which is ruinous to the peace and order of the universe. Oh, dread- ful blasphemy! As if God’s hatred of sin is the reason why it is perpetuated. For, according to the teachings of these theologians, continued torture without hope of mercy mad- dens its wretched victims, and as they pour out their rage in curses and blasphemy, they are forever augmenting their load of guilt. God’s glory is not enhanced by thus per- petuating continually increasing sin through ¢easeless ages.
It is beyond the power of the human mind to estimate the evil which has been wrought by the heresy of eternal torment. The religion of the Bible, full of love and good- ness, and abounding in compassion, is darkened by super- stition and clothed with terror. When we consider in what false colors Satan has painted the character of God, can we wonder that our merciful Creator is feared, dreaded, and even hated? The appalling views of God which have spread over the world from the teachings of the pulpit have made thousands, yes, millions, of skeptics and infidels.
The theory of eternal torment is one of the false doc- trines that constitute the wine of the abominations of Baby- lon, of which she makes all nations drink.’ That ministers of Christ should have accepted this heresy and proclaimed it from the sacred desk, is indeed a mystery. They received it from Rome, as they received the false sabbath. True, it has been taught by great and good men; but the light on this subject had not come to them as it has come to us. They were responsible only for the hght which shone in their time; we are accountable for that which shines in our day. If we turn from the testimony of God’s word, and
‘Rev. 14:8; 17:2.
THE FIRST GREAT DECEPTION 537
accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abominations.
A large class to whom the doctrine of eternal torment is revolting, are driven to the opposite error. They see that the Seriptures represent God as a being of love and com- passion, and they cannot belheve that He will consign His creatures to the fires of an eternally burning hell. But holding that the soul is naturally immortal, they see no alternative but to conclude that all mankind will finally be saved. Many regard the threatenings of the Bible as de- signed merely to frighten men into obedience, and not to be literally fulfilled. Thus the sinner can live in selfish pleasure, disregarding the requirements of God, and yet expect to be finally received into His favor. Such a doc- trine, presuming upon God’s mercy, but ignoring His jus- tice, pleases the carnal heart, and emboldens the wicked in their iniquity.
To show how believers in universal salvation wrest the Seriptures to sustain their soul-destroying dogmas, it is needful only to cite their own utterances. At the funeral of an irreligious young man, who had been killed instantly by an accident, a Universalist minister selected as his text the Scripture statement concerning David, ‘“‘He was com- 'forted concerning Ammon, seeing he was dead.’’*
‘‘T am frequently asked,’’ said the speaker, ‘‘what will be the fate of those who leave the world in sin, die, perhaps, in a state of inebriation, die with the scarlet stains of crime unwashed from their robes, or die as this young man died, having never made a profession or enjoyed an experience of religion. We are content with the Scriptures; their answer shall solve the awful problem. Amnon was exceed- ingly sinful; he was unrepentant, he was made drunk, and while drunk was killed. David. was a prophet of God; he must have known whether it would be ill or well for Amnon in the world to come. What were the expressions of his
SOY Spal MBE,
538 THE GREAT CONTROVERSY
heart? ‘The soul of King David longed to go forth untc Absalom: for he was comforted concerning Amnon, seeing he was dead.’
‘““And what is the inference to be deduced from this language? Is it not that endless suffering formed no part of his religious belief? So we conceive; and here we dis- cover a triumphant argument in support of the more pleasing, more enlightened, more benevolent hypothesis of ultimate universal purity and peace. He was comforted, see- ing his son was dead. And why so? Because by the eye of prophecy he could look forward into the glorious future, and see that son far removed from all temptations, released from the bondage and purified from the corruptions of sin, and after being made sufficiently holy and enlightened, admitted to the assembly of ascended and rejoicing spirits. His only comfort was, that in being removed from the pres- ent state of sin and suffering, his beloved son had gone where the loftiest breathings of the Holy Spirit would be shed upon his darkened soul; where his mind would be unfolded to the wisdom of heaven and the sweet raptures of im- mortal love, and thus prepared with a sanctified nature to enjoy the rest and society of the heavenly inheritance.
“‘In these thoughts we would be understood to believe that the salvation of heaven depends upon nothing which we can do in this life; neither upon a present change of heart, nor upon present belief, or a present profession of religion.’’
Thus does the professed minister of Christ reiterate the falsehood uttered by the serpent in Eden, ‘‘Ye shall not surely die.’’ ‘‘In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods.’’ He declares that the vilest of sinners~—the murderer, the thief, and the adulterer,— will after death be prepared to enter into immortal bliss.
And from what does this perverter of the Scriptures draw his conclusions? From a single sentence expressing
THE FIRST GREAT DECEPTION 539
David’s submission to the dispensation of Providence. His soul ‘‘longed to go forth unto Absalom: for he was com- forted concerning Amnon, seeing he was dead.’’ The poignancy of his grief having been softened by time, his thoughts turned from the dead to the living son, self- banished through fear of the just punishment of. his crime. And this is the evidence that the incestuous, drunken Amnon was at death immediately transported to the abodes of bliss, there to be purified and prepared for the compan- ionship of sinless: angels! A pleasing fable indeed, well suited to gratify the carnal heart! This is Satan’s own doctrine, and it does his work effectually. Should we be surprised that, with such instruction, wickedness abounds?
The course pursued by this one false teacher illustrates that of many others. A few words of Seripture are sep- arated from the context, which would, in many cases, show their meaning to be exactly opposite to the interpretation put upon them; and such disjointed passages are perverted and used in proof of doctrines that have no foundation in the word of God. The testimony cited as evidence that the drunken Amnon is in heaven, is a mere inference, directly contradicted by the plain and positive statement of the Seriptures, that no drunkard shall inherit the kingdom of God.’ It is thus that doubters, unbelievers, and skeptics turn the truth into a he. And multitudes have been de- ceived by their sophistry, and rocked to sleep in the cradle of carnal security.
If it were true that the souls of all men passed directly to heaven at the hour of dissolution, then we might well covet death rather than life. Many have been led by this belief to put an end to their existence. When overwhelmed with trouble, perplexity, and disappointment, it seems an easy thing to break the brittle thread of life, and soar away into the bliss of the eternal world.
God has given in His word decisive evidence that He will punish the transgressors of His law. Those who flatter
UiGor, 610;
540 THE GREAT CONTROVERSY
themselves that He is too merciful to execute justice upon the sinner, have only to look to the cross of Calvary. The death of the spotless Son of God testifies that ‘‘the wages of sin is death,’’ that every violation of God’s law must receive its just retribution. Christ the sinless became sin for man. He bore the guilt of transgression, and the hiding of His Father’s face, until His heart was broken and His life crushed out. All this sacrifice was made that sinners might be redeemed. In no other way could man be freed from the penalty of sin. And every soul that refuses to become a partaker of the atonement provided at such a cost, must bear in his 6wn person the guilt and punish- ment of transgression.
Let us consider what the Bible (one further concern- ing the ungodly and unrepentant, whom the Universalist places in heaven as holy, happy angels.
‘‘T will give unto him that is athirst of the fountain of the water of life freely.’’* This promise is only to those that thirst. None but those who feel their need of the water of life, and seek it at the loss of all things else, will be supplied. ‘‘He that overecometh shall inherit all things; and I will be his God, and he shall be My son.’’* Here, also, conditions are specified. In order to inherit all things, we must resist and overcome sin.
The Lord declares by the prophet Isaiah, ‘‘Say ye to the righteous, that it shall be well with him.’’ ‘‘ Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.’’* ‘‘Though a sinner do evil a hundred times;’’ says the wise man, ‘‘and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before Him: but it shall not be well with the wicked.’’* And Paul testifies that the sinner is treasuring up unto himself ‘‘wrath against the day of wrath and reve. lation of the righteous judgment of God, who will render to every man according to his deeds;’’ ‘‘tribulation and anguish upon every soul of man that doeth evil.’’*
PRev. 21:657. 27 Isa. 3 LOM ee eel 8:312) ios Rom: 2: 5, 6, 9.
THE FIRST GREAT DECEPTION 541
“‘No fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.’’* ‘‘Follow peace with all men, and holiness, without which no man shall see the Lord.’’’ ‘‘Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and who- soever loveth and maketh a lie.’’*®
God has given to men a declaration of His character, and of His method of dealing with sin. ‘‘The Lord God, mer- ciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy. for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.”’* ‘‘All the wicked will He destroy.’’ ‘‘The° transgressors shall be destroyed together: the end of the wicked shall be cut off.’’* The power and authority of the divine government will be employed to put down rebellion; yet all the manifestations of retributive justice will be per- feetly consistent with the character of God as a merciful, long-suffering, benevolent being.
God does not force the will or judgment of any. He takes no pleasure in a slavish obedience. He desires that the creatures of His hands shall love Him because He is worthy of love. He would have them obey Him because they have an intelligent appreciation of His wisdom, justice, and be- nevolence. And all who have a just conception of these qualities will love Him because they are drawn toward Ilim in admiration of His attributes.
The principles of kindness, merey, and love, taught and exemplified by our Saviour, are a transcript of the will and character of God. Christ declared that He taught nothing except that which He had received from His Father. The principles of the divine government are in perfect, harmony with the Saviour’s precept, ‘‘Love your enemies.’’ God executes justice upon the wicked, for the good of the uni-
/ Eph. 5:0, Avil. V- *Heb. 12:14. S Rey. 22:14, 15. BEET Oceis Osi (fe 5 Ps. 145:20; 37:38.
542 THE GREAT CONTROVERSY
verse, and even for the good of those upon whom His judgments are visited. He would make them happy if He could do so in accordance with the laws of His government and the justice of His character. He surrounds them with the tokens of His love, He grants them a knowledge of His law, and follows them with the offers of His mercy; but they despise His love, make void His law, and reject His merey. While constantly receiving His gifts, they dis- honor the Giver; they hate God because they know that He abhors their sins. The Lord bears long with their per- versity; but the decisive hour will come at last, when their destiny is to be decided. Will He then chain these rebels to His side? Will He force them to do His will?
Those who have chosen Satan as their leader, and have “been controlled by his power, are not prepared to enter the presence of God. Pride, deception, licentiousness, cruelty, have become fixed in their characters. Can they enter heaven, to dwell forever with those whom they despised and hated on earth? Truth will never be agreeable to a liar; meekness will not satisfy self-esteem and pride; purity is not acceptable to the corrupt; disinterested love does not appear attractive to the selfish. What source of enjoyment could heaven offer to those who are wholly absorbed in earthly and selfish interests?
Could those whose lives have been spent in rebellion against God be suddenly transported to heaven, and witness the high, the holy state of perfection that ever exists there,— every soul filled with love, every countenance beaming with joy, enrapturing music in melodious strains rising in honor of God and the Lamb, and ceaseless streams of light flow- ing upon the redeemed from the face of Him who sitteth upon the throne,— could those whose hearts are filled with hatred of God, of truth and holiness, mingle with the heavenly throng and join their songs of praise? Could they endure the glory of God and the Lamb? No. no; yeers of probation were granted them, that they might form char-
THE FIRST GREAT DECEPTION 543
acters for heaven; but they have never trained the mind to love purity; they have never learned the language of heaven, and now it is too late. God has unfitted them for heaven. Its purity, holiness, and peace would be torture to them; the glory of God would be a consuming fire. They would long to flee from that holy place. They would welcome destruction, that they might be hidden from the face of Him who died to redeem them. The destiny of the wicked is fixed by their own choice. Their exclusion from heaven is voluntary with themselves, and just and merciful on the part of God.
Like the waters of the flood, the fires of the great day declare God’s verdict that the wicked are incurable. They have no disposition to submit to divine authority. Their will has been exercised in revolt; and when life is ended, it is too late to turn the current of their thoughts in the opposite direction, too late to turn from transgression to obedience, from hatred to love.
In sparing the life of Cain the murderer, God gave the world an example of what would be the result of per- mitting the sinner to live, to continue a course of unbridled iniquity. Through the influence of Cain’s teaching and ex- ample, multitudes of his descendants were led into sin, until ‘‘the wickedness of man was great in the earth,’’ and ‘‘every imagination of the thoughts of his heart was only evil continually.’’ ‘‘The earth also was corrupt before God, and the earth was: filled with violence.’’’
In merey to the world, God blotted out its wicked in- habitants in Noah’s time. In mercy, He destroyed the corrupt dwellers in Sodom. Through the deceptive power of Satan, the workers of iniquity obtain sympathy and admiration, and are thus constantly leading others to re- bellion. It was so in Cain’s and in Noah’s day, and in the time of Abraham and Lot; it is so in our time. It is in merey to the universe that God will finally destroy the yejecters of His grace.
‘Gen, 6:5, 11, 18—G. C. '
544 THE GREAT CONTROVERSY
‘“‘The wages of sin is death; but the gift of God is eter- nal life through Jesus Christ our Lord.’’* While life is the inheritance of the righteous, death is the portion of the wicked. Moses declared to Israel, ‘‘I have set before thee this day life and good, and death and evil.’’* The death referred to in these scriptures is not that pronounced upon Adam, for all mankind suffer the penalty of his trans- gression. It is the ‘‘second death’’ that is placed in con- trast with everlasting life.
In consequence of Adam’s sin, death passed upon the whole human race. Al alike go down into the grave. And through the provisions of the plan of salvation, all are to be brought forth from their graves. ‘‘There shall be a resurrection of the dead, both of the just and unjust;’’® ‘‘for as in Adam all die, even so in Christ shall all be *7* But a distinction is made between the two classes that are brought forth. ‘‘All that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of hfe; and they that have done evil, unto the resurrection of damnation.’’’
made alive.
They who have been “accounted worthy’’ of the resurrec- tion of life, are ‘‘blessed and holy.’’ ‘‘On such the second death hath no power.’’* But those who have not, through repentance and faith, secured pardon, must receive the penalty of transgression,—‘the wages of sin.’’ They suffer punishment varying in duration and intensity, ‘‘according to their works,’’ but finally ending in the second death. Since it is impossible for God, consistently with His justice and mercy, to save the sinner in his sins, He deprives him of the existence which his transgressions have forfeited, and of which he has proved himself unworthy. Says an inspired writer, ‘‘Yet a little while, and the wicked shall, not be: yea, thou shalt diligently consider his place, -and it shall not be.’’ And another declares, ‘‘They shall be as
1Rom. 6:23. 2? Deut. 30:15. ® Acts 24:15. “As(Cfore, ays. ® John 5:28, 29. ® Rev. 20:6.
THE FIRST GREAT DECEPTION 545
though they had not been.’’* Covered with infamy, they sink into hopeless, eternal oblivion.
Thus will be made an end of sin, with all the woe and ruin which have resulted from it. Says the psalmist: ‘‘Thou hast destroyed the wicked, Thou hast put out their name forever and ever. O thou enemy, destructions are come to a perpetual end.’’* John, in the Revelation, looking for- ward to the eternal state, hears a universal anthem of praise, undisturbed by one note of discord. Every creature in heaven and earth was heard ascribing glory to God. There will then be no lost souls’ to blaspheme God, as they writhe in never-ending torment; no wretched beings in hell will mingle their shrieks with the songs of the saved.
Upon the fundamental error of natural immortality rests the doctrine of consciousness in death,—a doctrine, like eternal torment, opposed to the teachings of the Scriptures, to the dictates of reason, and to our feelings of humanity. According to the popular belief, the redeemed in heaven are acquainted with all that takes place on the earth, and es- pecially with the lives of the friends whom they have left behind. But how could it be a source of happiness to the dead to know the troubles of the living, to witness the sins committed by their own loved ones, and to see them endur- ing all the sorrows, disappointments, and anguish of life? How much of heaven’s bliss would be enjoyed by those who were hovering over their friends on earth? And how utterly revolting is the belief that as soon as the breath leaves the body, the soul of the impenitent is consigned to the flames of hell! To what depths of anguish must those be plunged who see their friends passing to the grave un- prepared, to enter upon an eternity of woe and sin! Many have been driven to insanity by this harrowing thought.
What say the Seriptures concerning these things? David declares that man is not conscious in death. ‘‘His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.’’* Solomon bears the same_ testimony:
1Ps, 37:10; Obadiah 16, eds, Ry) (0 ®Rev. 5:18. ‘Ps, 146:4.
546 THE GREAT CONTROVERSY
‘“‘The living know that they shall die: but the dead know not anything.’’ ‘‘Their love, and their hatred, and their envy, is now perished; neither have they any more a por- tion forever in anything that is done under the sun.’’ ‘“There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.’’*
When, in answer to his prayer, Hezekiah’s life was pro- longed fifteen years, the grateful king rendered to God a tribute of praise for His great mercy. In this song he tells the reason why he thus rejoices: ‘‘The grave cannot praise Thee, death cannot celebrate Thee: they that go down into the pit cannot hope for Thy truth. The living, the living, he shall praise Thee, as I do this day.’’* Popular theology represents the righteous dead as in heaven, entered into bliss, and praising God with an immortal’ tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: ‘‘In death there is no remembrance of Thee: in the grave who shall give Thee thanks?’’ ‘‘The dead praise not the Lord, neither any that go down into silence.’’*
Peter, on the day of Pentecost, declared that the patri- arch David ‘‘is both dead and buried, and his sepulcher is with us unto this day.’’ ‘‘For David is not ascended into the heavens.’’* The fact that David remains in the grave until the resurrection, proves that the righteous do not go to heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God.
And said Paul: ‘‘If the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.’’*® If for four thousand years the righteous had gone directly to heaven at death, how could Paul have said that if there is no resurrection, ‘‘they which
1 Heel. 9:5, 6, 10. "Isa. 38:18, 19. Ps Oso smllloreligs * Acts 2:29, 34, ~51 Cor. 15:16-18,
THE FIRST GREAT DECEPTION 547
are fallen asleep in Christ are perished’’? No resurrection would be necessary.
The martyr Tyndale, referring to the state of the dead, declared: ‘‘I confess openly, that I am not persuaded that they be already in the full glory that Christ is in; or the elect angels of God are in. Neither is it any article of my faith; for if it were so, I see not but then the preaching of the resurrection of the fiesh were a thing in vain.’’*
It is an undeniable fact that the hope of immortal bless- edness at death has led to wide-spread neglect of the Bible doctrine of the resurrection. This tendency was remarked by Dr. Adam Clarke, who said: ‘‘The doctrine of the resur- rection appears to have been thought of much more con- sequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedi- ence, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the gos- pel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect !’’’
This has continued until the glorious truth of the res- urrection has been almost wholly obscured, and lost sight of by the Christian world. Thus a leading religious writer, commenting on the words of Paul in 1 Thess. 4: 13-18, says: ‘‘For all practical purposes of comfort the doctrine of the blessed immortality of the righteous takes the place for us of any doubtful doctrine of the Lord’s second coming. At our death the Lord comes for us. That is what we are to wait and watch for. The dead are already passed into glory. They do not wait for the trump for their judgment and blessedness.’’
‘Tyndale, Wm., Preface to ‘‘New Testament’? (ed. 1534). Reprinted in
‘British Reformers —Tindal, Frith, Barnes,’’ p. 349 (ed. 1830).
? Commentary on the New Testament, Vol. II, general comments on 1 Corinthians 15, par. 3.
548 THE GREAT CONTROVERSY
But when about to leave His disciples, Jesus did not tell them that they would soon come to Him. ‘‘I go to prepare a place for you,’’ He said. ‘‘And if I go and prepare a place for you, I will come again, and receive you unto My- self.’’* And Paul tells us, further, that ‘‘the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’’ And he adds, ‘‘Comfort one another with these words.’’* How wide the contrast between these words of comfort and those of the Universalist minister previously quoted. The latter consoled the bereaved friends with the assurance, that, however sinful the dead might have been, when he breathed out his lfe here he was to be received among the angels. Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the ‘‘dead in Christ’’ shall be raised to eternal life.
Before any can enter the mansions of the blest, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books, and to be rewarded as their works have been. This judgment does not take place at death. Mark the words of Paul: ‘‘He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.’’* Here the apostle plainly stated that a specified time, then future, had been fixed upon for the judgment of the world.
Jude refers to the same period: ‘‘The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the Judgment of the great day.’’ And again he quotes the words of Enoch: ‘‘Behold, the Lord cometh with ten thou-
1 John 14:2, 3, *1 Thess, 4;16-18. 5 Acts 17:31,
THE FIRST GREAT DECEPTION 549
sands of His saints, to execute judgment upon all.’’*’ John declares that he ‘‘saw the dead, small and great, stand before God; and the books were opened; . . . and the dead were judged out of those things which were written in the books.’ *
But if the dead are already enjoying the bliss of heaven or writhing in the flames of hell, what need of a future judgment? The teachings of God’s word on these impor- tant points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory ? Will the righteous, after the investigation of their cases at the judgment, receive the commendation, ‘‘Well done, thou good and faithful servant, ... enter thow into the joy of thy Lord,’’* when they have been dwelling in His pres- ence, perhaps for long ages? Are the wicked summoned from the place of torment to receive the sentence from the Judge of all the earth, ‘‘Depart from Me, ye cursed, into everlasting fire’’?* Oh, solemn mockery! shameful impeach- ment of the wisdom and justice of God!
The theory of the immortality of the soul was one of those false doctrines that Rome, borrowing from paganism, incorporated into the religion of Christendom. © Martin Luther classed it with the ‘‘monstrous fables that form part of the Roman dunghill of decretals.’’* Commenting on the words of Solomon in Eeclesiastes, that the dead know not anything, the Reformer says: ‘‘ Another place proving that the dead have no... feeling. There is, saith he, no duty, no science, no knowledge, no wisdom there. Solomon judg- eth that the dead are asleep, and feel nothing at all. For the dead lie there, accounting neither days nor years, but when they are awaked, they shall seem to have slept scarce one minute.’’*
Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their 1 Jude 6, 14, 15, ? Rey. 20:12. 8 Matt. 25:21, 41. *Petavel, E., ‘‘The Problem of Immortality,’’ p. 255 (ed. 1892).
5 Luther’s ‘*‘Exposition of Solomon’s Booke Called Heclesiastes,’’ p. 152 (ed. 1573, London).
40 Contro,
550 THE GREAT CONTROVERSY
punishment at death. The patriarchs and prophets have left no such assurance. Christ and His apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to heaven. They are represented as sleeping until the resurrection.” In the very day when the silver cord is loosed and the golden bowl broken, man’s thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun.’ Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep; they are awakened by the trump of God to a glorious immor- tality. ‘‘For the trumpet shall sound, and the dead shall be raised incorruptible. ...So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.’’* As they are called forth from their deep slumber, they begin to think just where they ceased. The last sensation was the pang of death, the last thought that they were falling beneath the power of the grave. When they arise from the tomb, their first glad thought will be echoed in the tri- umphal shout, ‘‘O death, where is thy sting? O grave, where is thy victory?’’*
11 Thess. 4:14; Job 14:10-12. ? Keel, 12:6. 5 Job 14:21, “1 Cor) 15252-55. ;
SPIRITUALISM — 34
THE ministration of holy angels, as presented in the Scriptures, is a truth most comforting and precious to every follower of Christ. But the Bible teaching upon this point has been obscured and perverted by the errors of popular theology. The doctrine of natural immvortality, first bor- rowed from the pagan philosophy, and in the darkness of the great apostasy incorporated into the Christian faith, has supplanted the truth, so plainly taught in Scripture, that ‘‘the dead know not anything.’’ Multitudes have come to believe that it is the spirits of the dead who are the ‘‘ministering spirits sent forth to minister for them who shall be heirs of salvation.’’ And this notwithstanding the testimony of Scripture to the existence of heavenly angels, and their connection with the history of man, before the death of a human being.
The doctrine of man’s consciousness in death, especially the belief that the spirits of the dead return to minister to the living, has prepared the way for modern Spiritualism. If the dead are admitted to the presence of God and holy angels, and privileged with knowledge far exceeding what they before possessed, why should they not return to the earth to enlighten and instruct the living? If, as taught by popular theologians, the spirits of the dead are hovering about their friends on earth, why should they not be per- mitted to communicate with them, to warn them against
551 35a—G. C. oe
552 THE GREAT CONTROVERSY
evil, or to comfort them in sorrow? How can those whe believe in man’s consciousness in death reject what comes to them as divine light communicated by glorified spirits? Here is a channel regarded as sacred, through which Satan works for the accomplishment of his purposes. The fallen angels who do his bidding appear as messengers from the spirit world. While professing to bring the living into communication with the dead, the prince of evil exercises his bewitching influence upon their minds.
He has power to bring before men the appearance of their departed friends. The counterfeit is perfect; the famil- iar look, the words, the tone, are reproduced with marvelous distinctness. Many are comforted with the assurance that their loved ones are enjoying the bliss of heaven; and without suspicion of danger, they give ear to ‘‘seducing spirits,,and doctrines of devils.’’
When they have been led to believe that the dead actu- ally return to communicate with them, Satan causes those to appear who went into the grave unprepared. They claim to be happy in heaven, and even to occupy exalted posi- tions there; and thus the error is widely taught, that no difference is made between the righteous and the wicked. The pretended visitants from the world of spirits sometimes utter cautions and warnings which prove to be correct. Then, as confidence is gained, they present doctrines that directly undermine faith in the Scriptures. With an ap- pearance of deep interest in the well-being of their friends on earth, they insinuate the most dangerous errors. The fact that they state some truths, and are able at times to foretell future events, gives to their statements an appear- ance of reliability; and their false teachings are accepted by the multitudes as readily, and believed as implicitly, as if they were the most sacred truths of the Bible. The law of God is set aside, the Spirit of grace despised, the blood of the covenant counted an unholy thing. The spirits deny the deity of Christ, and place even the Creator on a level with themselves. Thus under a new disguise the great rebel
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still carries on his warfare against God, begun in heaven, and for nearly six thousand years continued upon the earth.
Many endeavor to account for spiritual manifestations by attributing them wholly to fraud and sleight of hand on the part of the medium. But while it is true that the re- sults of trickery have often been palmed off as genuine manifestations, there have been, also, marked exhibitions of supernatural power. The mysterious rapping with which modern Spiritualism began was not the result of human trickery -or cunning, but was the direct work of evil angels, who thus introduced one of the most successful of soul- destroying delusions. Many will be ensnared through the belief that Spiritualism is a merely human imposture; when brought face to face with manifestations which they cannot but regard as supernatural, they will be deceived, and will be led to accept them as the great power of God.
These persons overlook the testimony of the Scriptures concerning the wonders wrought by Satan and his agents. It was by satanic aid that Pharaoh’s magicians were en- abled to counterfeit the work of God. Paul testifies that before the second advent of Christ there will be similar manifestations of satanic power. The coming of the Lord is to be preceded by ‘“‘the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’’* And the apostle John, describing the miracle-working power that will be manifested in the last days, declares: ‘‘He doeth great wonders, so that he maketh fire come down from heayen on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do.’’* No mere impostures are here foretold. Men are deceived by the miracles which Satan’s agents have power to do, not which they pretend to do.
The prince of darkness, who has so long bent the powers of his master-mind to the work of deception, skilfully adapts his temptations to men of all classes and conditions. To per-
12 Thess. 2:9, 10. * Rey. 13:13, 14.
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sons of culture and refinement he presents Spiritualism in its more refined and intellectual aspects, and thus succeeds in drawing many into his snare. The wisdom which Spir- itualism imparts is that described by the apostle James, which ‘‘descendeth not from above, but is earthly, sensual, devilish.’’* This, however, the great deceiver conceals, when concealment will best suit his purpose. He who could ap- pear clothed with the brightness of the heavenly seraphs before Christ in the wilderness of temptation, comes to men in the most attractive manner, as an angel of light. He appeals to the reason by the presentation of elevating themes; he delights the fancy with enrapturing scenes; and he enlists the affections by his eloquent portrayals of love and charity. He excites the imagination to lofty flights, leading men to take so great pride in their own wisdom that in their hearts they despise the Eternal One. ‘That mighty being who could take the world’s Redeemer to an exceedingly high mountain, and bring before Him all the kingdoms of the earth and the glory of them, will present his temptations to men in a manner to pervert the senses of all who are not shielded by divine power. ~
- Satan beguiles men now as he beguiled Eve in Eden, by flattery, by kindling a desire to obtain forbidden knowledge, by exciting ambition for self-exaltation. It was cherishing these evils that caused his fall, and through them he aims to compass the ruin of men. ‘‘Ye shall be as gods,’’ he declares, ‘‘knowing good and evil.’’* Spiritualism teaches ‘‘that man is the creature of progression; that it is his destiny from his birth to progress, even to eternity, toward the Godhead.’’ And again: ‘‘Each mind will judge itself and not another.’’ ‘‘The judgment will be right, because it is the judgment of self... . The throne is within you.”’ Said a Spiritualistic teacher, as the ‘‘spiritual conscious- ness’” awoke within him, ‘‘My fellow-men, all were unfallen demigods.’? And another declares, ‘‘Any just and perfect being is Christ.’’
1 James 3:15. ?Gen. 3:5.
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Thus, in place of the righteousness and perfection of the infinite God, the true object of adoration; in place of the perfect righteousness of His law, the true standard of human attainment, Satan has substituted the sinful, erring nature of man himself, as the only object of adora- tion, the only rule of judgment, or standard of character. This is progress, not upward, but downward.
It is a law both of the intellectual and the spiritual nature, that by beholding, we become changed. The mind gradually adapts itself to the subjects upon which it is allowed to dwell. It becomes assimilated to that which it is accustomed to love and reverence. Man will never rise higher than his standard of purity or goodness or truth. Tf self is his loftiest ideal, he will never attain to anything more exalted. Rather, he will constantly sink lower and lower. The grace of God alone has power to exalt man. Left to himself, his course must inevitably be downward.
To the self-indulgent, the pleasure-loving, the sensual, Spiritualism presents itself under a less subtle disguise than to the more refined and intellectual; in its grosser forms they find that which is in harmony with their inclinations. Satan studies every indication of the frailty of human na- ture, he marks the sins which each individual is inclined to commit, and then he takes care that opportunities shall not be wanting to gratify the tendency to evil. He tempts men to excess in that which is in itself lawful, causing them, through intemperance, to weaken physical, mental, and moral power. He has destroyed and is destroying thousands through the indulgence of the passions, thus brutalizing the entire nature of man. And to complete his work, he de- elares, through the spirits, that ‘‘true knowledge places man above all law;’’ that ‘‘whatever is, is right;’’ that ‘‘God doth not condemn;’’ and that ‘‘all sins which are com- mitted are innocent.’’ When the people are thus led to believe that desire is the highest law, that liberty is license, and that man is accountable only to himself, who can wonder that corruption and depravity teem on every hand?
556 THE GREAT CONTROVERSY
Multitudes eagerly accept teachings that leave them at liberty to obey the promptings of the carnal heart. The reins of self-control are laid upon the neck of lust, the powers of mind and soul are made subject to the animal propensities, and Satan exultingly sweeps into his net thousands who profess to be followers of Christ.
But none need be deceived by the lying claims of Spir- itualism. God has given the world sufficient light to enable them to discover the snare. As already shown, the theory which forms the very foundation of Spiritualism is at war with the plainest statements of Seripture. The Bible de- clares that the dead know not anything, that their thoughts have perished; they have no part in anything that is done under the sun; they know nothing of the joys or sor- rows of those who were dearest to them on earth.
Furthermore, God has expressly forbidden all pretended communication with departed spirits. In the days of the Hebrews there was a class of people who claimed, as do the Spiritualists of to-day, to hold communication with the dead. But the ‘‘familiar spirits,’’ as these visitants from other worlds were called, are declared by the Bible to be the “‘spirits of devils.’’* The work of dealing with familiar spirits was. pronounced an abomination to the Lord, and was solemnly forbidden under penalty of death.” The very name of witchcraft is now held in contempt. The claim that men can hold intercourse with evil spirits is regarded as a fable of the Dark Ages. But Spiritualism, which num- bers its converts by hundreds of thousands, yea, by mil- lions, which has made its way into scientific circles, which has invaded churches, and has found favor in legislative bodies, and even in the courts of kings,— this mammoth de- ception is but a revival, in a new disguise, of the witcheraft condemned and prohibited of old.
If there were no other evidence of the real character of Spiritualism, it should be enough for the Christian that the spirits make no difference between righteousness and _ sin,
*Compare Num. 25:1-3; Ps. 106:28; 1 Cor. 10:20; Rev. 16:14. = Ue AheeeMl 3s A2X0)R 7277
SPIRITUALISM 557
between the noblest and purest of the apostles of Christ and the most corrupt of the servants of Satan. By representing the basest of men as in heaven, and highly exalted there, Satan says to the world: ‘‘No matter how wicked you are; no matter whether you believe or disbelieve God and the Bible. Live as you please; heaven is your home.’’ The Spiritualist teachers virtually declare, ‘‘KEvery one that doeth evil is good in the sight of the Lord, and He de- hghteth in them; or, Where is the God of judgment?’’’ Saith the word of God, ‘‘Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness.’’*
The apostles, as personated by these lying®* spirits, are made to contradict what they wrote at the dictation of the Holy Spirit when on earth. They deny the divine origin of the Bible, and thus tear away the foundation of the Christian’s hope, and put out the light that reveals the way to heaven. Satan is making the world believe that the Bible is a mere fiction, or at least a book suited to the infancy of the race, but now to be lightly regarded, or cast aside as obsolete. And to take the place of the word of God he holds out spiritual manifestations. Here is a chan- nel wholly under his control; by this means he can make the world believe what he will. The Book that is to judge him and his followers he puts in the shade, just where he wants it; the Saviour of the world he makes to be no more than a common man. And as the Roman guard that watched the tomb of Jesus spread the lying report which the priests and elders put into their mouths to disprove His resurrection, so do the believers in spiritual manifesta- tions try to make it appear that there is nothing miracu- lous in the circumstances of our Saviour’s life. After thus seeking to put Jesus in the background, they call attention to their own miracles, declaring that these far exceed the works of Christ.
It is true that Spiritualism is now changing its form, and, veiling some of its more objectionable features, is as-
1Mal. 2:17, * Tse, 5:20.
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suming a Christian guise. But its utterances from the plat- form and the press have been before the public for many years, and in these its real character stands revealed. These teachings cannot be denied or hidden.
Even in its present form, so far from being more worthy of toleration than formerly, it is really a more dangerous, because a more subtle deception. While it formerly de- nounced Christ and the Bible, it now professes to accept both. But the Bible is interpreted in a manner that is pleasing to the unrenewed heart, while its solemn and vital truths are made of no effect. Love is dwelt upon as the chief attribute of God, but it is degraded to a weak senti- mentalism, making little distinction between good and evil. God’s justice, His denunciations of sin, the requirements of His holy law, are all kept out of sight. The people are taught to regard the decalogue as a dead letter. Pleasing, bewitching fables captivate the senses, and lead men to re- ject the Bible as the foundation of their faith. Christ is as verily denied as before; but Satan has so blinded the eyes of the people that the deception is not discerned.
There are few who have any just conception of the de- ceptive power of Spiritualism and the danger of coming under its influence. Many tamper with it, merely to gratify their curiosity. They have no real faith in it, and would be filled with horror at the thought of yielding themselves to the spirits’ control. But they venture upon the forbidden ground, and the mighty destroyer exercises his power upon them against their will. Let them once be induced to sub- mit their minds to his direction, and he holds them captive. It is impossible, in their own strength, to break away from the bewitching, alluring spell. Nothing but the power of God, granted in answer to the earnest prayer of faith, can deliver these ensnared souls.
All who indulge sinful traits of character, or wilfully cherish a known sin, are inviting the temptations of Satan. They separate themselves from God and from the watch- care of His angels; as the evil one presents his deceptions,
SPIRITUALISM 559
they are without defense, and fall an easy prey. Those who thus place themselves in his power, little realize where their course will end. Having achieved their overthrow, the tempter will employ them as his agents to lure others to ruin.
Says the prophet Isaiah: ‘‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it 1s because there is no light in them.’’* If men had been willing to receive the truth so plainly stated in the Scriptures, concerning the nature of man and the state of the dead, they would see in the claims and manifestations of Spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light, and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘‘Because they received not the love of the truth, that they might be saved,’’ therefore ‘‘God shall send them strong delusion, that they should believe a lie.’’”
Those who oppose the teachings of Spiritualism are as- sailing, not men alone, but Satan and his angels. They have entered upon a contest against principalities and pow- ers and wicked spirits in high places. Satan will not yield one inch of ground except as he is driven back by the power of heavenly messengers. The people of God should be able to meet him, as did our Saviour, with the words, “Tt is written.’’ Satan can quote Scripture now as in the days of Christ, and he will pervert its teachings to sustain his delusions. Those who would stand in this time of peril must understand for themselves the testimony of the Scrip- tures.
4 Tea. 8319,’ 20. #2 Thess, 2:10, 11.
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Many will be confronted by the spirits of devils person- ating beloved relatives or friends, and declaring the most dangerous heresies. These visitants will appeal to our ten- derest sympathies, and will work miracles to sustain their pretensions. We must be prepared to withstand them with the Bible truth that the dead know not anything, and that they who thus appear are the spirits of devils.
Just before us is the ‘‘hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.’’* All whose faith is not firmly established upon the word of God will be deceived and overcome. Satan ‘*‘ works with all deceivableness of unrighteousness’’ to gain control of the children of men; and his deceptions will continually increase. But he can gain his object only as men volun- tarily yield to his temptations. Those who ‘are earnestly seeking a knowledge of the truth, and are striving to purify their souls through obedience, thus doing what they can to prepare for the conflict, will find, in the God of truth, a sure defense. ‘‘Because thou hast kept the word of My pa- tience, I also will keep thee,’’* is the Saviour’s promise. He would sooner send every angel out of heaven to protect His people, than leave one soul that trusts in Him to be over- come by Satan.
The prophet Isaiah brings to view the fearful deception which will come upon the wicked, causing them to count themselves secure from the judgments of God: ‘‘We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge and under falsehood have we hid ourselves.’’* In the class here described are included those who in their stubborn impenitence comfort themselves with the assurance that there is to be no punishment for the sinner; that all mankind, it matters not how corrupt, -are to be exalted to heaven, to become as the angels of God. But still more emphatically are those making a covenant with death and
Rev. 3:10, 2 Isa. 28:15.
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an agreement with hell, who renounce the truths which Heaven has provided as a defense for the righteous in the day of trouble, and accept the refuge of lies offered by. Satan in its stead,— the delusive pretensions of Spirit- ualism.
Marvelous beyond expression is the blindness of the people of this generation. Thousands reject the word of. God as unworthy of belief, and with eager confidence re- ceive the deceptions of Satan. Skeptics and scoffers de- nounce the bigotry of those who contend for the faith of prophets and apostles, and they divert themselves by hold- ing up to ridicule the solemn declarations of the Scerip- tures concerning Christ and the plan of salvation, and the retribution to be visited upon the rejecters of the truth. They affect great pity for minds so narrow, weak, and superstitious as to acknowledge the claims of God and obey the requirements of His law. They manifest as much assurance as if, indeed, they had made a covenant with death and an agreement with hell,—as if they had erected an impassable, impenetrable barrier between themselves and the vengeance of God. Nothing can arouse their fears. So fully have they yielded to the tempter, so closely are they united with him, and so thoroughly imbued with his spirit, that they have no power and no inclination to pee away from his snare.
Satan has long been preparing for his final effort to deceive the world. The foundation of his work was laid by the assurance given to Eve in Eden, ‘‘Ye shall not surely die.’’ ‘‘In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.’’’ Little by httle he has prepared the way for his masterpiece of deception in the development of Spiritualism. He has not yet reached the full accomplishment of his designs; but it will be reached in the last remnant of time. Says the -prophet: ‘‘I saw three unclean spirits like frogs; ... they are the spirits of devils, working miracles, which go
tGen. 3:4, 5.
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forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Al- mighty.’’’ Except those who are kept by the power of God, through faith in His word, the whole world will.be swept into the ranks of this delusion. The people are fast being lulled to a fatal security, to be awakened only by the outpouring of the wrath of God.
Saith the Lord God: ‘‘Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.’’®
*Rev. 16:13, 14. AUISEY. PASHBLY( ake
AlMSrORtihet PAPACK=35
Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendency, and the papists are taking a conciliatory course in order to gain influence, there
is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy ; the opinion is gaining ground, that, after all, we do not differ so widely upon vital points as has been supposed, and that ‘a little concession on our part will bring us into a better understanding with Rome. The time was when Protes- tants placed a high value upon the lberty of conscience which had been so dearly purchased. They taught their children to abhor popery, and held that to seek harmony with Rome would be disloyalty to God. But how widely different are the sentiments now expressed.
The defenders of the papacy declare that the church has been maligned; and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of to-day by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times, and plead that the influence of modern civilization has changed her sentiments.
(563)
564 THE GREAT CONTROVERSY
Have these persons forgotten the claim of infallibility put forth for eight hundred years by this haughty power? So far from being relinquished, this claim was affirmed in the nineteenth century with greater positiveness than ever before. As Rome asserts that the church ‘‘never erred; nor will it, according to the Scriptures, ever err,’’* how can she renounce the principles which governed her course in past ages?
The papal chureh will never relinquish her claim to infal- libility. All that she has done in her persecution of those who reject her dogmas, she holds to be right; and would she not repeat the same acts, should the opportunity be pre- sented? Let the restraints now imposed by secular govern- ments be removed, and Rome be re-instated in her former power, and there would speedily. be a revival, of her tyranny and persecution.
A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy:
‘“There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or, childishness. Such see nothing in the character and atti- tude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our govern- ment with those of the Catholic Church.
““The Constitution of the United States guarantees lib- erty of conscience. Nothing is dearer or more fundamental. Pope Pius IX., in his Encyclical Letter of August 15, 1854, said: ‘The absurd and erroneous doctrines or ravings in defense of liberty of conscience, are a most pestilential error —a pest, of all others, most to be dreaded in a state.” The same pope, in his Encyclical Letter of December 8, 1864, anathematized ‘those who assert the liberty of con-
*Mosheim, ‘‘ Keel. Hist.,’’ b. 3, cent. 11, part 2, ch. 2, par. 9, note 1.
AIMS OF THE PAPACY 565
science and of religious worship,’ also ‘all such as maintain - that the church may not employ force.’
‘“The pacific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is help- less. Says Bishop O’Connor: ‘Religious liberty is merely endured until the opposite can be carried into effect with- out peril to the Cathohe world.’ ... The archbishop of St. Louis once said: ‘Heresy and unbelief are crimes; and in Christian countries, as in Italy and Spain, for instance, where all the people are Catholics, and where the Catholic religion is an essential part of the law of the land, they are punished as other crimes.’ .. .
“‘Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the pope, in which occur the following words: ‘Heretics, schismatics, and rebels to our said lord (the pope), or his aforesaid successors, I will to my utmost persecute and oppose.’ ’’*
It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not dis- cern the truth. They have never seen the contrast between a living heart-service and a round of mere forms and cere- monies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.
But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and deter-
1 Strong, Dr. Josiah, ‘‘Our Country,’’ ch. 5, pars. 1-3.
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mined conflict to regain control of the world, to re-establish persecution, and to undo all that. Protestantism has done. — Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protes- tant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England, and the fre- quent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure prin- ciples of the gospel.
Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see, and fail to understand. Men are closing their eyes to the real character of Romanism, and the dangers to be apprehended from ler supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious lberty.
Many Protestants suppose that the Catholic religion is unattractive, and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy im- posture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and sol- emn rites fascinate the senses of the people, and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture ap- peal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence,
This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of in- ward corruption. The religion of Christ needs not such at- tractions to recommend it. In the light shining from the cross,
‘AIMS OF THE PAPACY 567
true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.
Brilhaney of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refine- ment of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.
A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship has a seductive, bewitching power, by which many are de- ceived; and they come to look upon the Roman Church as the very gate of heaven. None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence. Thousands who have not an experimental knowledge of Christ will be led to accept the forms of godliness without the power. Such a religion is just what the multitudes desire.
The church’s claim to the right to pardon, leads the Romanist to feel at lberty to sm; and the ordinance of confession, without which her pardon is not granted, tends also to give license to evil. He who kneels before fallen man, and opens in confession the secret thoughts and imag- inations of his heart, is debasing his manhood, and degrad- ing every noble instinct of his soul. In unfolding the sins of his life to a priest,— an erring, sinful mortal, and too often corrupted with wine and licentiousness,— his standard of character is lowered, and he is defiled in consequence. His thought of God is degraded to the hkeness of fallen human- ity; for the priest stands as a representative of God. This degrading confession of man to man is the secret spring from which has flowed much of the evil that is defiling the world, and fitting it for the final destruction. Yet to him who loves self-indulgence, it is more pleasing to confess to a
568 THE GREAT CONTROVERSY
fellow-mortal than to open the soul to God. It is more pal- atable to human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.
There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ’s first advent. While the Jews secretly trampled upon every prin- ciple of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exac- tions and traditions that made obedience painful and bur- densome. Romanists claim to reverence the cross. They exalt the sym- bol of Christ’s sufferings, while in their lives they deny Him whom it represents.
Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour’s words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church; ‘‘They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.’’’ Conscientious souls are kept in constant terror, fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure.
The worship of images and relics, the invocation of saints, and the exaltation of the pope, are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said, ‘‘Come unto Me,
*Matt. 23:4,
AIMS OF THE PAPACY 569
all ye that labor and are heavy laden, and I wili give you rest.’’’
It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law, and gives men license to sin. At the same time he causes them to cherish false conceptions of God, so that they regard Him with fear and hate, rather than with love. The cruelty inherent in his own character is attrib- uted to the Creator; it is embodied in systems of religion, and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attri- butes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.
The Roman Catholic Church, uniting the forms of pa- ganism and Christianity, and, like paganism, misrepresent- ing the character of God, has resorted to practices no less eruel and revolting. In the days of Rome’s supremacy, there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dig- nitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture, and not end the life of their victim. In many eases the infernal process’ was repeated to the utmost hmit of human endur- ance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.
Such was the fate of Rome’s opponents. For her adher- ents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart- sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man’s earthly sojourn. The church-
*Matt, 11:28.
570 THE GREAT CONTROVERSY
yard contains millions of victims, who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feel e of sympathy with their fellow-creatures.
If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and through- out the extent of Christendom, we have only to look at the history of Romanism. Through this mammoth system of deception the prince of evil achieves his purpose of bringing dishonor to God and wretchedness to man. And as we see how he succeeds in disguising himself, and accomplishing bis work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that book is read, the merey and love of God will be re- vealed; it will be seen that He lays upon men none of these heavy burdens. All that He asks is a broken and contrite heart, a humble, obedient spirit.
Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his char- acter bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired, ‘‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’’ Jesus looked with pity upon His dis- ciple, and rebuked his harsh spirit, saying, ‘‘The Son of man is not come to destroy men’s lives, but to save them.’’*
‘Luke 9:54, 56.
AIMS OF THE PAPACY 571
How different from the spirit manifested by Christ is that of His professed vicar.
The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruel- ties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that ex- isted in past ages exists to-day. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reforma- tion, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty, and slew the saints of the Most High.
The papacy is just what prophecy declared that she would be, the apostasy of the latter times.’ It is a part of her policy to assume the character which will best accom- plish her purpose; but beneath the variable appearance of the chameleon, she conceals the invariable venom of the serpent. ‘‘Faith ought not to be kept with heretics, nor persons suspected of heresy,’’* she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?
It is not without reason that the claim has been put forth in Protestant countries, that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Ca- tholicism indeed resembles much of the Protestantism that now exists; because Protestantism has so greatly degen- erated since the days of the Reformers.
As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil; and
12 Thess. 2:3, 4. *Lenfant, ‘‘History of the Council of Constance,’’ Vol. I, p. 516 (ed. 1728).
572 THE GREAT CONTROVERSY
as the inevitable result, they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.
A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral dark- ness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of re- ligion, forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that, great light, intellectual, moral, and religious, is shining upon this gen- eration. In the open pages of God’s holy word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert or reject it.
A prayerful study of the Bible would show Protestants the real character of the papacy, and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding them- selves on their enlightenment, they are ignorant both of the Seriptures and of the power of God. They must have some means of quieting their consciences; and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world,— those who would be saved by their merits, and those who would be’ saved in their sins. Here is the secret of its power.
A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be
AIMS-OF THE PAPACY 573
demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were _without God’s word, and without the knowledge of the truth, their eyes were blindfolded, and thousands were en- snared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘‘science falsely so ealled;’’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker, and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.
In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance,— a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy,— the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God,— that is permeating the Protestant churches, and leading them on to do the same work of Sun- day exaltation which the papacy has done before them.
Tf the reader would understand the agencies to be em- ployed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the
574 THE GREAT CONTROVERSY
same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
Royal edicts, general councils, and church ordinances sustained by secular power, were the steps by which the pagan festival attained its position of honor in the Chris- tian world. The first public measure enforcing Sunday ob- servance was the law enacted by Constantine.’ This edict required townspeople to rest on ‘‘the venerable day of the sun,’’ but permitted countrymen to continue their agricul- tural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.
The royal mandate not proving a sufficient substitute for divine authority, Eusebius, a bishop who sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Seriptures was produced in proof of. the new doctrine. Eusebius himself unwittingly acknowledges its falsity, and points to the real authors of the change. ‘‘ All things,’’ he says, ‘‘whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s day.’’* But the Sun- day argument, groundless as it was, served to embolden men in trampling upon the Sabbath of the Lord. All who desired to be honored by the world accepted the popular festival.
As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people en- gaged in agricultural labor when not attending church, and the seventh day was still regarded as the Sabbath. But- steadily a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, all persons, of whatever rank, were commanded to refrain from common labor, on pain of a fine
+A. D. 321; see Appendix. * Cox, R., ‘‘Sabbath Laws and Sabbath Duties,’’ p. 538 (ed. 1853).
AIMS OF THE PAPACY 575
for freemen, and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.
Miracles also were called into requisition. - Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday, cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, ‘‘to his exceeding great pain and shame.’’’*
Later, the pope gave directions that the parish priest should admonish the violators of Sunday, and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesi- astical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by hghtning while laboring on Sunday, it must be the Sabbath. ‘‘It is apparent,’’ said the prelates, ‘“‘how high the displeasure of God was upon their neglect of this day.’’ An appeal was then made that priests and ministers, kings and princes, and all faithful people, ‘‘use their utmost endeavors and care that the day be restored to its honor, and, for the eredit of Christianity, more de- voutly observed for the time to come.’’*
The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people, and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesi- astical law, and enforced by the civil authorities through- out nearly all Christendom.’
1West, Francis, ‘‘ Historical and Practical Discourse on the Lord’s Day,’ ep. L74, :
?Morer, Tho., ‘‘ Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day,’’ p. 271 (ed. 1701).
®See Heylyn, ‘‘History of the Sabbath,’’ Part II, ch. 5, sec. 7.
19—G. C,
576 THE GREAT CONTROVERSY
Still the absence of scriptural authority for Sunday- keeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘‘The seventh day is the Sabbath of the Lord thy God,’’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season, and cast about him for some means to enforce -his teachings. When he returned, the lack was supplied, and in his after-labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed com- mand for Sunday observance, with awful threats to terrify the disobedient. This precious document — as base a coun- terfeit as the institution it supported—was said to have fallen from heaven, and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed law- ful by the papal hierarchy.
The roll forbade labor from the ninth hour, three o’clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill-wheel stood still, notwithstanding the strong rush of the water. A woman who placed dough in the oven, found it raw when taken out, though the oven was very hot. Another who had dough prepared for bak- ing at the ninth hour, but determined to set it aside till Monday, found, the next day, that it had been made into loaves and baked by divine power. A man who baked
AIMS OF THE PAPACY SRE
bread after the ninth hour on Saturday, found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness.’
In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘‘Satur- day from twelve at noon ought to be accounted holy,’’ and that no man, from that time till Monday morning, should engage in worldly business.”
But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine ~ authority of the Sabbath, and the human origin of the in- stitution by which it had been supplanted. In the six- teenth century a papal council plainly declared: ‘‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s day.’’* Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.
A striking illustration of Rome’s policy toward those who disagree with her was given in the long and bloody persecution of the Waldenses, some of whom were observers of the Sabbath. Others suffered in a similar manner for their fidelity to the fourth commandment. The history of the churches of Ethiopia and Abyssinia is especially sig- nificant. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. 1See Roger de Hoveden, ‘‘Annals,’’ Vol. II, pp. 528-530 (Bohn ed.),
?Morer, ‘‘ Dialogues on the Lord’s Day,’’ pp. 290, 291. 5Tdem, pp. 281, 282.
42 Contro
578 THE GREAT CONTROVERSY
Other concessions followed. An edict was issued forbidding the observance of the Sabbath under the severest penalties.’ But papal tyranny soon became a yoke so galling that the Abyssinians determined to break it from their necks. After a terrible struggle, the Romanists were banished from their dominions, and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom. ;
The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the command- ment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God«to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.’
These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.
The prophecy of Revelation 13 declares that the power represented by the beast with lamb-like horns shall cause ““the earth and them’ which dwell therein’’ to worship the papacy — there symbolized by the beast ‘‘like unto a leop- ard.’’ The beast with two horns is also to say ‘‘to them that dwell on the earth, that they should make an image to the beast;’’ and, furthermore, it is to command all, ‘‘both
*See ‘Church History of Ethiopia,’’ pp. 311, 312. ?See Appendix.
AIMS OF THE PAPACY 579
small and great, rich and poor, free and bond,’’ to re- ceive ‘‘the mark of the beast.’’* It has been shown that the United States is the power represented by the beast with lamb-like horns, and that this prophecy will be ful- filled when the United States shall enforce Sunday ob- servance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to papacy the United States will not be alone. The influence of Rome in the coun- tries that once acknowledged her dominion, is still far from being destroyed. And prophecy foretells a restoration of her power. ‘‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’’* The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, “‘His deadly wound was healed: and all the world wondered after the beast.’’ Paul states plainly that the man of sin will continue until the second advent. To the very close of time he will carry forward his work of deception. And the revelator declares, also referring to the papacy, ‘“‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’’* In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday insti- tution, that rests solely upon the authority of the Roman Church.
For more than half a century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfilment of the prediction. With Protestant teachers there is the same claim of divine authority for Sunday-keeping, and the same lack of scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is be-
9)
1Rev. 13:11-16. 2 Rev; 13:3, 2 Thess. 2:8, ‘Rey. 13:8.
580 THE GREAT CONTROVERSY
ginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.
Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath, and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How read- ily she will come to the help of Protestants in this work, it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobe- dient to the church?
The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization, under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledg- ing their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Inno- cent III. extracted from Peter II., king of Arragon, the following extraordinary oath: ‘‘I, Peter, king of Arra- gonians, profess and promise to be ever faithful and obe- dient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’’* This is in harmony with
‘Dowling, J., ‘‘ History of Romanism,’’ b. 5, ch. 6, sec. 55.
AIMS OF THE PAPACY 581
the claims regarding the power of the Roman pontiff, that ‘it is lawful for him to depose emperors,’’ and that ‘‘he can absolve subjects from their allegiance to unrighteous rulers,’’* :
And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII. and Innocent III. are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming. to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States, that the church may employ or control the power of the state; that religious observ- ances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in -+this country is assured.
God’s word has given warning of the impending dan- ger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in leg- islative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures, in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthen- ing her forees to further her own ends when the time shall come for her to strike. All that she desires is vantage- ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God, will thereby incur reproach and persecution.
1 Mosheim, ‘‘ Ecclesiastical History,’’ b. 3, cent. 11, part 2, ch. 2, sec. 9, note 8 (tr. by Murdock). See also Appendix.
eNA! F S
THE IMPENDING CONFLICT 36
From the very beginning of the great controversy in heaven, it has been Satan’s purpose to overthrow the law of God. It was to accomplish this that he entered upon his rebellion against the Creator; and though*he was east out of heaven, he has continued the same warfare upon the earth. To deceive men, and thus lead them to transgress God’s law, is the object which he has steadfastly pursued. Whether this be accomplished by casting aside the law altogether, or by rejecting one of its precepts, the result will be ultimately the same. He that offends ‘‘in one point,’’ manifests contempt for the whole law; his influence and example are on the side of transgression; he becomes “‘ guilty of allay”
In seeking to cast contempt upon the divine statutes, Satan has perverted the doctrines of the Bible, and errors have thus become incorporated into the faith of thousands who profess to believe the Scriptures. The last great con- flict between truth and error is but the final struggle of the long-standing controversy concerning the law of God. Upon this battle we are now entering,—a battle between the laws of men and the precepts of Jehovah, between the religion of the Bible and the religion of fable and tradition.
The agencies which will unite against truth and right- eousness in this contest are now actively at work. God’s holy word, which has been handed down to us at such a
41 James 2:10. (582)
THE IMPENDING CONFLICT 583
cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pil- lars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are prac- tically rejected, either wholly or in part, by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence, regard it an evidence of weakness to place implicit confidence in the Bible; they think it a proof of superior talent and learning to cavil at the Scriptures, and to spiritualize and explain away their most important truths. Many .ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and those who regard its require- ments as still valid, to be hterally obeyed, are thought to be deserving only of ridicule or, contempt.
In rejecting the truth, men reject its Author. In tramp- ling upon the law of God, they deny the authority of the Lawgiver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature, while they deny the God of nature. Though in a different form, idolatry exists in the Christian world to-day as verily as it existed among ancient Tsrael in the days of Elijah. The god of many professedly wise men, of philosophers, poets, politicians, journalists,— the god of polished fashionable circles, of many colleges and universities, even of some theological institutions,— is little better than Baal, the sun-god of Phenicia.
387a—G. C.
584 THE GREAT CONTROVERSY
No error accepted by the Christian world strikes more boldly against the authority of Heaven, none is more directly opposed to the dictates of reason, none is more per- nicious in its results, than the modern doctrine, so rapidly gaining ground, that God’s law is no longer binding upon men. Every nation has its laws, which command respect and obedience; no government could exist without them; and can it be conceived that the Creator of the heavens and the earth has no law to govern the beings He has made? Suppose that prominent ministers. were publicly to teach that the statutes which govern their land and protect the rights of its citizens were not obligatory,— that they re- stricted the liberties of the people, and therefore ought not to be obeyed; how long would such men be tolerated in the pulpit? But is it a graver offense to disregard the laws of states and nations than to trample upon those divine precepts which are the foundation of all government?
It would be far more consistent for nations to abolish their statutes, and permit the people to do as they please, than for the Ruler of the universe to annul His law, and leave the world without a standard to condemn the guilty or justify the obedient. Would we know the result of making void the law of God? The experiment has been tried. Terrible were the scenes enacted in France when atheism became the controlling power. It was then demon- strated to the world that to throw off the restraints which God has imposed is to accept the rule of the cruelest of tyrants. When the standard of righteousness is set aside, the way is open for the prince of evil to establish his power in the earth.
Wherever the divine precepts are rejected, sin ceases to appear sinful, or righteousness desirable. Those who refuse to submit to the government of God are wholly unfitted to govern themselves. Through their pernicious teachings, the spirit of insubordination is implanted in the hearts of children and youth, who are naturally impatient of control; and a lawless, licentious state of society results. While
THE IMPENDING CONFLICT 585
scoffing at the credulity of those who obey the requirements of God, the multitudes eagerly accept the delusions of Satan, They give the rein to lust, and practise the sins which have called down judgments upon the heathen.
Those who teach the people to regard lightly the com- mandments -of God, sow disobedience, to reap disobedience. Let the restraint imposed by the divine law be wholly east aside, and human laws would soon be disregarded. Be- cause God forbids dishonest practices, coveting, lying, and defrauding, men are ready to trample upon His statutes as a hindrance to their worldly prosperity; but the results of banishing these precepts would be such as they do not an- ticipate. If the law were not binding, why should any fear to transgress?. Property would no longer be safe. Men would obtain their neighbors’ possessions by violence; and the strongest would become richest. Life itself would not be respected. The marriage vow would no longer stand as a sacred bulwark to protect the family. He who had the power, would, if he desired, take his neighbor’s wife by vio- lenee. The fifth commandment would be set aside with the fourth. Children would not shrink from taking the life cf their parents, if by so doing they could obtain the desire of their corrupt hearts. The civilized world would become a horde of robbers and assassins; and peace, rest, and happiness would be banished from the earth.
Already the doctrine that men are released from obedi- ence to God’s requirements has weakened the force of moral obligation, and opened the flood-gates of iniquity upon the world. Lawlessness, dissipation, and corruption are sweep- ing in upon us lke an overwhelming tide. In the family, Satan is at work. His banner waves, even in professedly Christian households. There is envy, evil surmising, hypoc- risy, estrangement, emulation, strife, betfayal of sacred trusts, indulgence of lust. The whole system of religious principles and doctrines, which should form the foundation and framework of social life, seems to be a tottering mass, ready to fall to ruin. The vilest of criminals, when thrown
586 THE GREAT CONTROVERSY
into prison for their offenses, are often made the recipients of gifts and attentions, as if they had attained an enviable distinction. Great publicity is given to their character and crimes. The press publishes the revolting details of vice, thus initiating others into the practice of fraud, robbery, and murder; and Satan exults in the success of his hellish schemes. The infatuation of vice, the wanton taking of life, the terrible increase of intemperance and iniquity of every order and degree, should arouse all who fear God, to inquire what can be done to stay the tide of evil.
Courts of justice are corrupt. Rulers are actuated by desire for gain, and love of sensual pleasure. Intemperance has beclouded the faculties of many, so that Satan has almost complete control of them. Jurists. are perverted, bribed, deluded. Drunkenness and revelry, passion, envy, dishonesty of every sort, are represented among those who administer the laws. ‘‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’’’
The iniquity and spiritual darkness that prevailed under the supremacy of Rome were the inevitable result of her suppression of the Scriptures; but where is to be found the cause of the wide-spread infidelity, the rejection of the law of God, and the consequent corruption, under the full blaze of gospel light in an age of religious freedom? Now that Satan can no longer keep the world under his control by withholding the Scriptures, he resorts to other means to accomplish the same object. To destroy faith in the Bible serves his purpose as well as to destroy the Bible itself. By introducing the belief that God’s law is not binding, he as effectually leads men to transgress as if they were wholly ignorant of its precepts. And now, as in former ages, he has worked through the church to further his designs. The religious organizations of the day have refused to listen to unpopular truths plainly brought to view in the Scriptures, and in combating them they have adopted interpretations and taken positions which have sown broadcast the seeds of skepticism. Clinging to the papal error of natural im.
Isa, 59:14,
THE IMPENDING CONFLICT 587
mortality and man’s consciousness in death, they have re- jected the only defense against the delusions of Spiritualism. The doctrine of eternal torment has led many to disbelieve the Bible. And as the claims of the fourth commandment are urged upon the people, it is found that the observance of the seventh-day Sabbath is enjoined; and as the only way to free themselves from a duty which they are un- willing to perform, many popular teachers declare that the law of God is no longer binding. Thus they cast away the law and the Sabbath together. As the work of Sabbath reform extends, this rejection of the divine law to avoid the claims of the fourth commandment will become well-nigh universal. The teachings of religious leaders have opened the door to infidelity, to Spiritualism, and to contempt for God’s holy law; and upon these leaders rests a fearful re- sponsibility for the iniquity that exists in the Christian world.
Yet this very class put forth the claim that the fast- spreading corruption is largely attributable to the dese- eration of the so-called ‘‘Christian sabbath,’’ and that the enforcement of Sunday observance would greatly improve the morals of society. This claim is especially urged in America, where the doctrine of the true Sabbath has been most widely preached. Here the temperance work, one of the most prominent and important of moral reforms, is often combined with the Sunday movement, and the advocates of the latter represent themselves as laboring to promote the highest interest of society; and those who refuse to unite with them are denounced as the enemies of temperance and reform. But the fact that a movement to establish error is connected with a work which is in itself good, is not an argument in favor of the error. We may disguise poison — by mingling it with wholesome food, but we do not change its nature. On the contrary, it is rendered more dangerous, as it is more likely to be taken unawares. It is one of Satan’s devices to combine with falsehood just enough truth to give it plausibility. The leaders of the Sunday movement
588 THE GREAT CONTROVERSY
may advocate reforms which the people need, principles which are in harmony with the Bible; yet while there is with these a requirement which is contrary to God’s law, His servants cannot unite with them. Nothing can justify them in setting aside the commandments of God for the precepts of men.
Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of Spiritualism, the latter ercates a bond of sympathy with Rome. The Protestants.of the United States will be fore- most in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influ- ence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.
As Spiritualism more closely imitates the nominal Chris- tianity of the day, it has greater power to deceive and ensnare. Satan himself is converted, after the modern order of things. He will appear in the character of an angel of light. Through the agency of Spiritualism, mir- acles will be wrought, the sick will be healed, and many undeniable wonders will be performed. And as the spirits will profess faith in the Bible, and manifest respect for the institutions of the church, their work will be accepted as a manifestation of divine power.
The lne of distinction between professed Christians and the ungodly is now hardly distinguishable. Church-mem- bers love what the world loves, and are ready to join with them; and Satan determines to unite them in one body, and thus strengthen his cause by sweeping all into the ranks of Spiritualism. Papists, who boast of miracles as a certain sign of the true church, will be readily deceived by this wonder-working power; and Protestants, having cast away the shield of truth, will also be deluded. Papists, Protes- tants, and worldlings will alike accept the form of godliness without the power, and they will see in this union a grand
THE IMPENDING CONFLICL 589
movement for the conversion of the world, and the usher- ing in of the long-expected millennium.
Through Spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exaited system of religious faith; but at the same time he works as a destroyer. His temp- tations are leading multitudes to ruin. Intemperance de- thrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war; for it excites the worst pas- sions of the soul, and then sweeps into eternity its victims steeped in vice and blood. It is his object to incite the nations to war against one another; for he can thus divert the minds of the people from the work of preparation to stand in the day of God.
Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields His crea- tures, and hedges them in from the power of the destroyer. But the Christian world have shown contempt for the law of Jehovah; and the Lord will do just what He has declared that He would— He will withdraw His blessings from the carth, and remove His protecting care from those who are rebelling against’ His law, and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some, in erder to further his own designs; and he will bring trouble upon others, and lead men to believe that it is God who is afflicting them
While appearing to the children of men as a great phy- sician who can heal all their maladies, he will bring disease and disaster, until populous cities are reduced to ruin and desolation. Even now he is at work. In accidents and calamities by sea ana by land, in great conflagrations, it
590 THE GREAT CONTROVERSY
fierce tornadoes and terrific hail-storms, in tempests, floods, eyclones, tidal waves, and earthquakes, in every place and in a thousand forms, Satan is exercising his power. He sweeps away the ripening harvest, and famine and distress follow. He imparts to the air a deadly taint, and thousands perish by the pestilence. These visitations are to become more and more frequent and disastrous. Destruction will be upon both man and beast. ‘‘The earth mourneth and fadeth away,’’ ‘‘the haughty people ... do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.’’*
And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s command- ments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday-sabbath; that this sin has brought calamities which will not cease until Sunday observance shall - be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their res- toration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated, and upon grounds equally well established: ‘‘ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’’* As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.
The miracle-working power manifested through Spirit- ualism will exert its influence against those who choose to
*Tsa. 24:4, 5, ?1 Kings 18:17, 18. g
THE IMPENDING CONFLICT 591
obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world, and second the ‘testimony of religious teachers, that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.
Satan’s policy in this final conflict with God’s people is the same that he employed in the opening of the great con- troversy in heaven. He professed to be seeking to promote the stability of the divine government, while secretly bend- ing every effort to secure its overthrow. And the very work which he was thus endeavoring to accomplish, he charged upon the loyal angels. The same policy of deception has marked the history of the Roman Church. It has professed to act as the vicegerent of Heaven, while seeking to exalt itself above God, and to change His law. Under the rule of Rome, those who suffered death for their fidelity to the gospel were denounced as evil-doers; they were declared to be in league with Satan; and every possible means was employed to cover them with reproach, to cause them to appear, in the eyes of the people, and even to themselves, as the vilest of criminals. So it will be now. While Satan seeks to destroy those who honor God’s law, he will cause them to be accused as lawbreakers, as men who are dis- honoring God, and bringing judgments upon the world.
God never forces the will or the conscience; but Satan’s constant resort —to gain control of those whom he cannot otherwise seduce —is compulsion by cruelty. Through fear or force he endeavors to rule the conscience, and to secure homage to himself. To accomplish this, he works through both religious and secular authorities, moving them to the enforcement of human laws in defiance of the law of God.
A3 Contro.
592 THE GREAT CONTROVERSY
Those who honor the Bible Sabbath will be denounced as enemies of law and order, as breaking down the moral restraints of society, causing anarchy and corruption, and ealling down the judgments of God upon the earth. Their conscientious scruples will be pronounced obstinacy, stub- bornness, and contempt of authority. They will be accused of disaffection toward the government. Ministers who deny the obligation of the divine law will present from the pulpit the duty of yielding obedience to the civil authorities as ordained of God. In legislative halls and courts of justice, commandment-keepers wtll be misrepresented and _ con- demned. A false coloring will be given to their words; the worst construction will be put upon their motives.
As the Protestant churches reject the clear, scriptural arguments in defense of God’s law, they will long to silence those whose faith they cannot overthrow by the Bible. Though they blind their own eyes to the fact, they are now - adopting a course which will lead to the persecution of those who conscientiously refuse to do what the rest of the Christian world are doing, and acknowledge the claims of the papal sabbath.
The dignitaries of church and state will unite to bribe, persuade, or compel all classes to honor the Sunday. The lack of divine authority will be supplied by oppressive en- actments. Political corruption is destroying love of justice and regard for truth; and even in free America, rulers and legislators, in order to secure public favor, will yield to the popular demand for a law enforcing Sunday observance. Liberty of conscience, which has cost so great a sacrifice, will no longer be respected. In the soon-coming conflict we shall see exemplified the prophet’s words, ‘‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’’”
+ Rev. 12:17.
A NSS
SSSI ANNI
rt ocs ein morn On mEGURIND. 31
‘“‘To THE law and to the testimony: if they speak not according to this word, it is because there is no light in them.’’’ The people of God are directed to the Scriptures as their safeguard against the influence of false teachers and the delusive power of spirits of darkness. Satan em- ploys every possible device to prevent men from obtain- ing a knowledge of the Bible; for its plain utterances reveal his deceptions. At every revival of God’s work, the prince of evil is aroused to more intense activity; he is now putting forth his utmost efforts for a final struggle against Christ and His followers. The last great delusion is soon to open before us. Antichrist is to perform his marvelous works in our sight. So closely will the counter- feit resemble. the true, that it will be impossible to distin- guish between them except by the Holy Scriptures. By their testimony every statement and every miracle must be tested.
Those who endeavor to obey all the commandments of God will be opposed and derided. They can stand only in God. In order to endure the trial before them, they must understand the will of God as revealed in His word; they can honor Him only as they have a right conception of His character, government, and purposes, and act in accordance with them. -None but those who have fortified the mind with the truths of the Bible will stand through the last great
1Tsa. 8:20.
(593)
594 THE GREAT CONTROVERSY
conflict. To every soul will come the searching test, Shall I obey God rather than men? The decisive hour is even now at hand. Are our feet planted on the rock of God’s immu- table word? Are we prepared to stand firm in defense of the commandments of God and the faith of Jesus?
Before His crucifixion, the Saviour explained to His dis- ciples that He was to be put to death, and to rise again from the tomb; and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophe- cies the future is opened before us as plainly as it was opened to the disciples by the words of, Christ. The events — connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these im- portant truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the miast of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judg- ments denounced against the worship of the beast and his image, should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth, and are turned unto fables. The apostle Paul declared, looking down to the last days, ‘‘The time will come when they will not endure
1Rev. 14: 9-11.
THK SCRIPTURES A SAFEGUARD 595
sound doctrine.’’?' That time has fully come. The mui- titudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doc- trines, and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or deci- sions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority,— not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘‘Thus saith the Lord’’ in its support.
Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.
When Christ came to speak the words of life, the com- mon people heard Him gladly; and many, even of the priests and rulers, believed on Him. But the chief of the priesthood and the leading men of the nation were deter- mined to condemn and repudiate His teachings. Though they were baffled in all their efforts to find accusations against Him, though they could not but feel the influence of the divine power and wisdom attending His words, yet they encased themselves in prejudice; they rejected the clearest evidence of His Messiahship, lest they should be forced to become His disciples. These opponents of Jesus were men whom the people had been taught from infancy to reverence, to whose authority they had been accustomed implicitly to bow. ‘‘How is it,’’ they asked, ‘‘that our rulers and learned scribes do not believe on Jesus? Would not these pious men receive Him if He were the Christ?’’
Ups MINibeas BGs).
596 THE GREAT CONTROVERSY
It was the influence of such teachers that led the -Tewish nation to reject their Redeemer.
The spirit which actuated those priests and rulers is still manifested by many who make a high profession of piety. They refuse to examine the testimony of the Scriptures con- cerning the special truths for this time. They point to their own numbers, wealth, and popularity, and look with con- tempt upon the advocates of truth as few, poor, and unpop- ular, having a faith that separates them from the world.
Christ foresaw that the undue assumption of authority indulged by the scribes and Pharisees would not cease with the dispersion of the Jews. He had a prophetie view of the work of exalting human authority to rule the conscience, which has been so terrible a curse to the church in all ages. And His fearful denunciations of the scribes. and Pharisees, and His warnings to the people not to follow these blind leaders, were placed on record as an admonition to future generations.
The Roman Church reserves to the clergy the right to interpret the Seriptures. On the ground that ecclesiastics alone are competent to explain God’s word, it is withheld from the common people. Though the Reformation gave the Seriptures to all, yet the selfsame principle which was maintained by Rome prevents multitudes in Protestant churches from searching the Bible for themselves. They are taught to accept its teachings as interpreted by the church; and there are thousands who dare receive nothing, however plainly revealed in Scripture, that is contrary to their creed, or the established teaching of their church.
Notwithstanding the Bible is full of warnings against false teachers, many are ready thus to commit the keeping of their souls to the clergy. There are to-day thousands of professors of religion who ean give no other reason for points of faith which they hold than that they were so instructed by their religious leaders. They pass by the Saviour’s teachings almost unnoticed, and place implicit
THE SCRIPTURES A SAFEGUARD 597
confidence in the words of the ministers. But are ministers infallible? How can we trust our souls to their guidance unless we know from God’s word that they are light- bearers? A lack of moral courage to step aside from the beaten track of the world, leads many to follow in the steps of learned men; and by their reluctance to investigate for themselves, they are becoming hopelessly fastened in the chains of error. They see that the truth for this time is plainly brought to view in the Bible, and they feel the power of the Holy Spirit attending its proclamation; yet they allow the opposition of the clergy to turn them from the light. Though reason and conscience are convinced, these deluded souls dare not think differently from the min- ister; and their individual judgment, their eternal interests, are sacrificed to the unbelief, the pride and prejudice, of another.
Many are the ways by which Satan works through human influence to bind his captives. He secures multi- tudes to himself by attaching them by the silken cords of affcetion to those who are enemies of the cross of Christ. Whatever this attachment may be, parental, filial, conjugal, or social, the effect is the same; the opposers of truth exert their power to control the conscience, and the souls held under their sway have not sufficient courage or independ- ence to obey their own convictions of duty.
The truth and the glory of God are inseparable; it is impossible for us, with the Bible within our reach, to honor God by erroneous opinions. Many claim that it matters not what one believes, if his life is only right. But the life is moulded by the faith. If light and truth is within our reach, and we neglect to improve the privilege of hearing and seeing- it, we virtually reject it; we are choosing dark- ness rather than light.
‘‘There is a way that seemeth right unto a man, but the end thereof are the ways of death.’’* Jgnorance is no ex- euse for error or sin, when there is every opportunity to
+ Proy. 16:25.
598 THE GREAT CONTROVERSY
know the will of God. A man is traveling, and comes to a place where there are several roads, and a guide-board indicating where each one leads. If he disregards the guide- board, and takes whichever road seems to him to be night, he may be ever so sincere, but will in all probability find himself on the wrong road.
God has given us His word that we may become ac- quainted with its teachings, and know for ourselves what He requires of us. When the lawyer came to Jesus with the inquiry, ‘‘What shall I do to inherit eternal life?’’ the Saviour referred him ‘to the Seriptures, saying, ** What is written in the law? how readest thou?’’ Ignorance will net excuse young or old, nor release them from the punishment due for the transgression of God’s law; because there is in their hands a faithful presentation of that law and of its principles and its claims. It is not enough to have good intentions; it is not enough to do what a man thinks is right, or what the minister tells him is right. His soul’s salvation is at stake, and he should search the Scriptures for himself. However strong may be his convictions, how- ever confident he may be that the minister knows what is truth, this is not his foundation. He has a chart point- ing out every way-mark on the heavenward journey, and he ought not to guess at anything.
It is the first and highest duty of every rational being to learn from the Scriptures what is truth, and then to walk in the light, and encourage others to follow his exam- ple. We should day by day study the Bible diligently, welghing every thought, and comparing scripture with seripture. With divine help, we are to form our opinions for ourselves, as we are to answer for ourselves before God.
The truths most plainly revealed in the Bible have been involved in doubt and darkness by learned men, who, with a pretense of great wisdom, teach that the Seriptures have a mystical, a secret, spiritual meaning not apparent in the '‘anguage employed. These men are false teachers. It was
THE SCRIPTURES A SAFEGUARD 599
to such a class that Jesus declared, ‘‘Ye know not the Scrip- tures, neither the power of God.’’' The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed. Christ has given the promise, “‘If any man will do His will, he shall know of the doctrine.’’* If men would but take the Bible as it reads, if there were no false teachers to mislead and confuse their minds, a work would be accomplished that would make - angels glad, and that would bring into the fold of Christ thousands upon thousands who are now wandering in error. We should exert all the powers of the mind in the study of the Seriptures, and should task the understanding to com- prehend, as far as mortals can, the deep things of God; yet we must not forget that the docility and submission of a child is the true spirit of the learner. Scriptural difficulties can never be mastered by the same methods that are em- ployed in grappling with philosophical problems. We should not engage in the study of the Bible with that self- reliance with which so many enter the domains of science, but with a prayerful dependence upon God, and a sincere desire to learn His will. We must come with a humble and teachable spirit to obtain knowledge from the great I AM. Otherwise, evil angels will so blind our minds and harden our hearts that we shall not be impressed by the truth. Many a portion of Scripture which learned men pro- nounce a mystery, or pass over as unimportant, is full of comfort and instruction to him who has been taught in the school of Christ. One reason why many theologians have no clearer understanding of God’s word is, they close their eyes to truths which they do not wish to practise. An un- derstanding of Bible truth depends not so much on the power of intellect brought to the search as on the single- ness of purpose, the earnest longing after righteousness. The Bible should never be studied without prayer. The Holy Spirit alone can cause us to feel the importance of those things easy to be understood, or prevent us from wrest-
1 Mark 12:24, = Folin Tet Zs
600 THE GREAT CONTROVERSY
ing truths difficult of comprehension. It is the office of heavenly angels to prepare the heart so to comprehend God’s word that we shall be charmed with its beauty, admonished by its warnings, or animated and strengthened by its prom- ises. We should make the psalmist’s petition our own, ‘‘Open Thou mine eyes, that I may behold wondrous things out of Thy law.’’* Temptations often appear irresistible because, through neglect of prayer and the study of the Bible, the tempted one cannot readily remember God’s © promises and meet Satan with the Seripture weapons. But angels are round about those who are willing to be taught in divine things; and in the time of great necessity, they will bring to their remembrance the very truths which are needed. Thus ‘‘when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.’’*
Jesus promised His disciples, ‘‘The Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.’’* But the teachings of Christ must previously have been stored in the mind, in order for the Spirit of God to bring them to our remembrance in the time of peril. ‘‘Thy word have- I hid in mine heart,’’ said David, ‘‘that I might not sin against Thee.’’ *
All who value their eternal interests should be on their guard against the inroads of skepticism. The very pillars of truth will be assailed. It is impossible to keep beyond the reach of the sarecasms and sophisms, the insidious and pestilent teachings, of modern infidelity. Satan adapts his temptations to all classes. He assails the illiterate with a jest or sneer, while he meets the educated with scientific objections and philosophical reasoning, alike calculated to excite distrust or contempt of the Scriptures. Even youth of little experience presume to insinuate doubts concerning the fundamental principles of Christianity. And this youth- ful infidelity, shallow as it is, has its influence. Many are
ABS, alas) Gils}. *Isa. 59:19, § John 14:26. ess, L192
THE SCRIPTURES A SAFEGUARD 601
thus led to jest at the faith of their fathers, and to do despite to the Spirit of grace." Many a life that promised to be an honor to.God and a blessing to the world, has been . blighted by the foul breath of infidelity. All who trust to the boastful decisions of human reason, and imagine that they can explain divine mysteries, and arrive at truth unaided by the wisdom of God, are entangled in the snare of Satan.
We are living in the most solemn period of this world’s history. The destiny of earth’s teeming multitudes is about to be decided. Our own future well-being, and also the salvation of other souls, depend upon the course which we now pursue. We need to be guided by the Spirit of truth. Every follower of Christ should earnestly inquire, ‘‘ Lord, what wilt Thou have me to do?’’ We need to humble our- selves before the Lord, with fasting and prayer, and to meditate much upon His word, especially upon the scenes of the judgment.’ We should now seek a deep and living experience in the things of God. We have not a moment to lose. Events of vital importance are taking place around us; we are on Satan’s enchanted ground. Sleep not, sentinels of God; the foe is lurking near, ready at any moment, should you become lax and drowsy, to spring upon you and make you his prey. |
Many are deceived as to their true condition before God. They congratulate themselves upon the wrong acts which they do not commit, and forget to enumerate the good and noble deeds which Ged requires of them, but which they have neglected to perform. It is not enough that they are trees in the garden of God. They are to answer His expec- tation by bearing fruit. He holds them accountable for their failure to accomplish all the good which they could have done, through His grace strengthening them. In the books of heaven they are registered as cumberers of the ground. Yet the case of even this class is not utterly hopeless. With those who have slighted God’s mercy and
*Heb. 10:29.
602 THE GREAT CONTROVERSY
abused His grace, the heart of long-suffering Love yet pleads. ‘‘Wherefore He saith, Awake, thou that sleep- est, and arise from the dead, and Christ shall give thee light. See then that ye walk cireumspectly, . . . redeem- ing the time, because the days are evil.’’’
When the testing time shall come, those who have made God’s word their rule of life will be revealed. In summer there is no noticeable difference between evergreens and other trees; but when the blasts of winter come, the ever- greens remain unchanged, while other trees are stripped of their foliage. So the false-hearted professor may not now be distinguished from ‘the real Christian, but the time is just upon us when the difference will be apparent. Let opposition arise, let bigotry and intolerance again bear sway, let persecution be kindled, and the half-hearted and hypocritical will waver and yield the faith; but the true Christian will stand firm as a rock, his faith stronger, his hope brighter, than in days of prosperity.
Says the psalmist: “‘Thy testimonies are my meditation.’’ “Through Thy precepts I get understanding: therefore I hate every false way.’’?.
‘“Happy is the man that findeth wisdom.’’ ‘‘He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.’’’
Eph. 5:14-16. ? Ps. 119:99, 104. | Provo slocmedier aliases
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THE FINAL WARNING —-38
“‘T saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he eried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation -of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.’’ ‘‘And I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues.’’*
This scripture points forward to a time when the an- nouncement of the fall of Babylon, as made by the second angel* of Revelation 14, is to be repeated, with the addi- tional mention of the corruptions which have been enter- ing the various organizations that constitute Babylon, since that message was first given, in the summer of 1844. rible condition of the religious world is here described. With every rejection of truth, the minds of the people will become darker, their hearts more stubborn, until they are entrenched in an infidel hardihood. In defiance of the warn- ings which God has given, they will continue to trample upon one of the precepts of the decalogue, until they are led to persecute those who hold it sacred. Christ is set at naught in the contempt placed upon His word and His people. As the teachings of Spiritualism are accepted by
‘Rev, 18:1, 2, 4 * Rey. 14:8. (603)
604 THE GREAT CONTROVERSY
the churches, the restraint imposed upon the carnal heart is removed, and the profession of religion will become a cloak to conceal the basest iniquity. A belief in spiritual manifestations opens the door to seducing spirits, and doc- trines of devils, and thus the influence of-evil angels will be felt in the churches,
Of Babylon, at the time brought to view in this proph- ecy, it is declared, ‘‘Her sins have reached unto heaven, and God hath remembered her iniquities.’’* She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the. visitation of His judgments, these faithful ones must be called out, that they ‘‘partake not of her sins, and receive not of her plagues.’’ Hence the movement sym- bolized by the angel coming down from heaven, lightening the earth with his glory, and erying mightily with a strong voice, announcing the sins of Babylon. In connection with ° his message the call is heard, ‘‘Come out of her, My people.’’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.
Fearful is the issue to which the world is to be brought. The powers of earth, uniting to war against the command- ments of God, will decree that all, ‘‘both small and great, rich and poor, free and bond,’’* shall conform to the . eustoms of the church by the observance of the false sabbath. All who refuse compliance will be visited with civil penalties, and it will finally be declared that they are deserving of death. On the other hand, the law of God enjoining the Creator’s rest-day demands obedience, and threatens wrath against all who transgress its precepts.
With the issue thus clearly brought before him, whoever shall trample upon God’s law to obey a human enactment, receives the mark of the beast; he accepts the sign of alle- gianze to the power which he chooses to obey instead of God. The warning from heaven is, ‘‘If any man worship
Rey, 18:5. ? Rev. 13:16,
THE FINAL WARNING 605
the beast and his image, and receive his mark in his fore- head, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’’’
But not one is made to suffer the wrath of God until the ‘truth has been brought home to his mind and conscience, and has been rejected. There are many who have never had an opportunity to hear the special truths for this time. The obligation of the fourth commandment has never been set before them in its true light. He who reads every heart, and tries every motive, will leave none who desire a knowl- edge of the truth, to be deceived as to the issues of the controversy. The decree is not to be urged upon the people blindly. Every one is to have sufficient hght to make his decision intelligently.
The Sabbath will be the great test of loyalty; for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not. While the observance of the false sabbath in comphance with the law of the state, contrary to the fourth commandment, will be an avowal of alle- giance to a power that is in opposition to God, the keeping of the true Sabbath, in obedience to God’s law, is an evi-
dence of loyalty to the Creator. While one class, by accepting the sign of submission to earthly powers, receive the mark of the beast, the other, choosing the token of allegiance to divine authority, receive the seal of God!
Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been,—the defender of re-
1 Rev. 14:9, 10.
606 THE GREAT CONTROVERSY
ligious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third mes- sage will produce an effect which it could not have had before.
In every generation God has sent His servants to rebuke sin, both in the world and in the chureh. But the people desire smooth things spoken to them, and the pure, unvar- nished truth is not acceptable. Many reformers, in enter- ing upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an. apostate people; they could not refrain from preachmg the plain utterances of the Bible,— doctrines which they had been reluctant to present. They were impelled to zealously de- clare the truth, and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.
Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading | the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of en- forcing the observances of the church by civil authority, the inroads of Spiritualism, the stealthy but rapid progress of the papal power,— all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thou- sands will listen who have never heard words like these.
THE FINAL WARNING 607
In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears, and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men, and demand a plain ‘‘Thus saith the Lord,’’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will de- nounce the message as of Satan, and stir up the sin-loving multitudes to revile and persecute those who proclaim it.
As the controversy extends into new fields, and the minds of the people are called to God’s -down-trodden law, Satan is astir, The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light, lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and in this work, papists and Protes- tants unite. As the movement for Sunday enforcement be- comes more bold and decided, the law will be invoked against commandment-keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their -stead- fast answer is, ‘‘Show us from the word of God our er- ror,’’—-the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts, make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these
truths.
20—G. C.
608 THE GREAT CONTROVERSY
Conscientious obedience to the word of God will be treated as rebellion. Blinded by Satan, the parent will ex- erecise harshness and severity toward the believing child; the master or mistress will oppress the commandment-keeping servant. Affection will be alienated; children will be dis- inherited, and driven from home. The words of Paul will be literally fulfilled, ‘‘ All that will live godly in Christ Jesus shall suffer persecution.’’* As the defenders of truth refuse to honor the Sunday-sabbath, some of them will be thrust into prison, some will be exiled, some will be treated as slaves. To human wisdom, all this now seems impos- sible; but as the restraining Spirit of God shall be with- drawn from men, and they shall be under the control of Satan, who hates the divine precepts, there will be strange developments. The heart can be very cruel when God’s fear and love are removed.
As the storm approaches, a large class who have pro- fessed faith in the third angel’s message, but have not been sanctified through obedience to the truth, abandon their position, and join the ranks of the opposition. By uniting with the world and partaking of its spirit, they have come to view matters in nearly the same light; and when the test is brought, they are prepared to choose the easy, popu- lar side. Men of talent and pleasing address, who once rejoiced in the truth, employ their powers to deceive and mislead souls. They become the most bitter enemies of their former brethren. When Sabbath-keepers are brought be- fore the courts to answer for their faith, these apostates are the most efficient agents of Satan to misrepresent and accuse them, and by false reports and insinuations to stir up the rulers against them. =
In this time of persecution the faith of the Lord’s servants will be tried. They have faithfully given the warning, looking to God and to His word alone. God’s Spirit, moving upon their hearts, has constrained them to speak. Stimulated with holy zeal, and with the divine im-
Sy Mba, Gig alP
THE FINAL WARNING 609
pulse strong upon them, they entered upon the performance of their duties without coldly calculating the consequences of speaking to the people the word which the Lord had given them. They have not consulted their temporal inter- ests, nor sought to preserve their reputation or their lives. Yet when the storm of opposition and reproach bursts upon them, some, overwhelmed with consternation, will be ready to exclaim, ‘‘Had we foreseen the consequences of our words, we would have held our peace.’’ They are hedged in with difficulties. Satan assails them with fierce tempta- tions. The work which they have undertaken seems far beyond their ability to accomplish. They are threatened with destruction. The enthusiasm which animated them is gone; yet they cannot turn back. Then, feeling their utter helplessness, they flee to the Mighty One for strength. They remember that the words which they have spoken were not theirs, but His who bade them give the warning. God put the truth into their hearts, and they could not forbear to proclaim it.
The same trials have been experienced by men of God in ages past. Wycliffe, Huss, Luther, Tyndale, Baxter, Wesley, urged that all doctrines be brought to the test of the Bible, and declared that they would renounce everything which it condemned. Against these men, persecution raged with relentless fury; yet they ceased not to declare the truth. Different periods in the history of the church have each been marked by the development of some special truth, adapted to the necessities of God’s people at that time. Every new truth has made its way against hatred and oppo- sition; those who were blessed with its light were tempted and tried. The Lord gives a special truth for the people in an emergency. Who dare refuse to publish it? He com- “mands His servants to present the last invitation of mercy to the world. They cannot remain silent, except at the peril of their souls, Christ’s ambassadors have nothing to
610 THE GREAT CONTROVERSY
do with consequences. They must perform their duty, and leave results with God.
As the opposition rises to a fiercer height, the servants of God are again perplexed; for it seems to them that they have brought the crisis. But conscience and the word of God assure them*that their course is right; and although the trials continue, they are strengthened to bear them. The contest grows closer and sharper, but their faith and courage rise with the emergency. Their testimony is: ‘‘ We dare not tamper with God’s word, dividing His holy law; calling one portion essential and another non-essential, to gain the favor of the world. The Lord whom we serve is able to deliver us. Christ has conquered the powers of earth; and shall we be afraid of a world already con- quered ?”’ ;
Persecution in its varied forms is the development of a principle which will exist as long as Satan exists and Chris- tianity has vital power. No man ean serve God without enlisting against himself the opposition of the hosts of darkness. Evil angels will assail him, alarmed that his in- fluence is taking the prey from their hands. Evil men, re- buked by his example, will unite with them in seeking to separate him from God by alluring temptations. When these do not sueceed, then a compelling power is employed to force the conscience.
But so long as Jesus remains man’s intercessor in the sanctuary above, the restraining influence of the Holy Spirit is felt by rulers and people. It still controls, to some ex- tent, the laws of the land. Were it not for these laws, the condition of the world would be much worse than it now is. While many of our rulers are active agents of Satan, God also has His agents among the leading men of the nation. The enemy moves upon his servants to propose measures that would greatly impede the work of God; but statesmen who fear the Lord are influenced by holy angels to oppose such propositions with unanswerable arguments.
THE FINAL WARNING 611
Thus a few men will hold in check a powerful current of evil. The opposition of the enemies of truth will be re- strained that the third angel’s message may do its work. When the final warning shall be given, it will arrest the attention of these leading men through whom the Lord is now working, and some of them will accept it, and will stand with the people of God through the time of trouble.
The angel who unites in the proclamation of the third angel’s message, is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The Advent Movement of 1840-44 was a glorious manifestation of the power of God; the first angel’s mes- sage was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
The work will be similar to that of the day of Pentecost. As the ‘‘former rain’’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the up- springing of the precious seed, so the “‘latter rain’’ will be given at its close, for the ripening of the harvest. ‘‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’’* ‘‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’’* ‘‘In the — last days, saith God, I will pour out of My Spirit upon all flesh.’’ ‘‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’’*
The great work of the gospel is not to close with less manifestation of the power of God than marked its open- ing. The prophecies which were fulfilled in the outpouring
* Hosea 6:3. * Joel 2:23, SAGs 217, 21.
612 THE GREAT CONTROVERSY
of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘‘the times of refreshing’’ to which the apostle Peter looked for- ward when he said, ‘‘Repent ye therefore, and be con- verted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’’*
Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. Thus the inhabitants of the -earth will be brought to take their stand. ;
The message will be carried not so much by argument as by the deep conviction of the Spirit of God. The argu- ments have been presented. The seed has been sown, and now it will spring up and bear fruit. The publications dis- tributed by missionary workers have exerted their influence, yet many whose minds were impressed have been prevented from fully comprehending the truth or from yielding obe- dience. Now the rays of hght penetrate everywhere, the truth is seen in its clearness, and the honest children of God sever the bands which have held them. Family connec- tions, church relations, are powerless to stay them now. Truth is more precious than all besides. Notwithstanding the agencies combined against the truth, a large number take their stand upon the Lord’s side.
*Acts 3:19, 20, * Rev. 13:13.
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‘‘Ar that time shall Michael stand up, the great prince which standeth for the children of tiy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.’’’
When the third angel’s message closes, merey no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’’ ‘‘the refreshing from the presence of the Lord,’’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘‘the seal of the living God.’’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands, and with a loud voice says, ‘“‘It is done;’’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘‘He that is unjust, let him be un- just still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’’* Every case has been decided for life or death. Christ has made the atonement for His
Dantas * Rey. 22:11. (613)
614 THE GREAT CONTROVERSY
people, and blotted out their sins. The number of His sub- jects is made up; ‘‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven,’’ is about to be given to the heirs of salvation, and Jesus is to reign as King of kings, and Lord of lords.
When He leaves the sanctuary, darkness covers the in- habitants of the earth. In that fearful time the righteous must live in the sight of a holy God without an intercessor. The restraint which has been upon the wicked is removed, and Satan has entire control of the finally impenitent. God’s long-suffering has ended.~- The world has rejected His mercy, despised His love, and trampled upon His law. The wicked have passed the boundary of their probation; the Spirit of God, persistently resisted, has been at last withdrawn. Un- sheltered by divine grace, they have no protection from the wicked one. Satan witl then plunge the inhabitants of the earth into one great, final trouble. As the angels of. God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old. —
A single angel destroyed all the first-born of the Egyp- tians, and filled the land with mourning. When David offended against God by numbering the people, one angel caused that terrible destruction by which his sin was pun- ished. The same destructive power exercised by holy angels when God commands, will be exercised by evil angels when He permits. There are forces now ready, and only waiting the divine permission, to spread desolation everywhere.
Those who honor the law of God have been accused of bringing judgments upon the world, and they will be re- garded as the cause of the fearful convulsions of nature and the strife and bloodshed among men that are filling the earth with woe. The power attending the last warning has enraged the wicked; their anger is kindled against all who
THE TIME OF TROUBLE 615
have received the message, and Satan will excite to still greater intensity the spirit of hatred and persecution.
When God’s presence was finally withdrawn from the Jewish nation, priests and people knew it not. Though under the control of Satan, and swayed by the most horrible and malignant passions, they still regarded themselves as the chosen of God. The ministration in the temple con- tinued; sacrifices were offered upon its polluted altars, and daily the divine blessing was invoked upon a people guilty of the blood of God’s dear Son, and seeking to slay His min- isters and apostles. So when the irrevocable decision of the sanctuary has been pronounced, and the destiny of the world has been forever fixed, the inhabitants of the earth will know it not. The forms of religion will be continued by a people from whom the Spirit of God has been finally withdrawn; and the satanic zeal with which the prince of evil will inspire them for the accomplishment of his malig- nant designs, will bear the semblance of zeal for God.
As the Sabbath has become the special point of contro- versy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand, will make them objects of universal execration. It will be urged that the few who stand in op- position to an institution of the church and a law of the state, ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument eighteen hundred | years ago was brought against Christ by the ‘‘rulers of the people.’’ ‘‘It is expedient for us,’’ said the wily Caiaphas, ‘‘that one man should die for the people, and that the whole nation perish not.’’* This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment, and giving the people liberty, after a certain time, to put them to death.
+ John 311 350; 389a—G. C.
616 THE GREAT CONTROVERSY
Romanism in the Old World, and apostate Protestantism in the New, will pursue a similar course toward those who honor all the divine precepts.
The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble. ‘‘Thus saith the Lord: We have heard a voice of trembling, of fear, and not of peace... . All faces are turned into paleness. Alas! for that day is great, so that none is like it: it 1s even the time of Jacob’s trouble; but he shall be saved out of it.’’’
Jacob’s night of anguish, when he wrestled in prayer for deliverance from the hand of Esau,’ represents the expe- rience of God’s people in the time of trouble. Because of the deception practised to secure his father’s blessing, in- tended for Esau, Jacob had fied for his hfe, alarmed by his brother’s deadly threats. After remaining for many years an exile, he had set out, at God’s command, to return with his wives and children, his flocks and herds, to his native country. On reaching the borders of the land, he was filled with terror by the tidings of Esau’s approach at ~ the head of a band of warriors, doubtless bent upon revenge. Jacob’s company, unarmed and defenseless, seemed about to fall helpless victims of violence and slaughter. And to the burden of anxiety and fear was added the crushing weight of self-reproach; for it was his own sin that had brought this danger. Huis only hope was in the merey of God; his only defense must be prayer. Yet he leaves nothing un- done on his own part to atone for the wrong to his brother, and to avert the threatened danger. So should the followers of Christ, as they approach the time of trouble, make every exertion to place themselves in a proper light before the people, to disarm prejudice, and to avert the danger which threatens liberty of conscience.
Having sent his family away, that they may not witness his distress, Jacob remains alone to intercede with God. He confesses his sin, and gratefully acknowledges the mercy of
+ Jer. 30:5-7. ?Gen, 32:24-30.
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God toward him, while with deep humiliation he pleads the covenant made with his fathers, and the promises to him- self in the night vision at Bethel and in the land of his exile. The crisis in his life has come; everything is at stake. In the darkness and solitude he continues praying and humbling himself before God. Suddenly a hand is laid upon his shoulder. He thinks that an enemy is seek- ing his life, and with all the energy of despair he wrestles with his assailant. As the day begins to break, the stranger puts forth his superhuman power: at his touch the strong man seems paralyzed, and he falls, a helpless, weeping sup- pliant, upon the neck of his mysterious antagonist. Jacob knows now that it is the Angel of the Covenant with whom he has been in conflict. Though disabled, and suffering the keenest pain, he does not relinquish his purpose. Long has he endured perplexity, remorse, and trouble for his sin; now he must have the assurance that it is pardoned. The divine visitant seems about to depart; but Jacob clings to Him, pleading for a blessing. The Angel urges, ‘‘Let Me go; for the day breaketh;’’ but the patriarch exclaims, ‘‘I will not let Thee go, except Thou bless me.’’ What confidence, what firmness and perseverance, are here displayed! Had this been a boastful, presumptuous claim, Jacob would have been instantly destroyed; but his was the assurance of one who confesses his weakness and unworthiness, yet trusts the merey of a covenant-keeping God.
‘‘He had power over the Angel, and _ prevailed.’’* Through humiliation, repentance, and self-surrender, this sinful, erring mortal prevailed with the Majesty of heaven. He had fastened his trembling grasp upon the promises of God, and the heart of Infinite Love could not turn away the sinner’s plea. As an evidence of his triumph, and an encouragement to others to imitate his example, his name was changed from one which was a reminder of his sin, to one that commemorated his victory. And the fact that Jacob had prevailed with God was an assurance that he
1 Hosea 12:4,
618 THE GREAT CONTROVERSY
would prevail with men. He no longer feared to encoun- ter his brother’s anger; for the Lord was his defense.
Satan had accused Jacob before the angels of God, claim- ing the right to destroy him because of his sin; he had moved upon Esau to march against him; and during the patriarch’s long night of wrestling, Satan endeavored to force upon him a sense of his guilt, in order to discourage him, and break his hold upon God. Jacob was driven almost to despair; but he knew that without help from heaven he must perish. He had sincerely repented of his great sin, and he appealed to the mercy of God. He would not be turned from his purpose, but held fast the Angel, and urged his petition with earnest, agonizing cries, until he prevailed.
As Satan influenced Esau to march against Jacob, so he will stir up the wicked to destroy God’s people in the time of trouble. And as he accused Jacob, he will urge his accu- sations against the people of God. He numbers the world as his subjects; but the little company who keep the com- mandments of God are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. He sees that holy angels are guarding them, and he infers that their sins have been pardoned; but he does not know that their cases have been decided in the sanctuary above. He has an accurate knowledge of the sins which he has tempted them to commit, and he presents these before God in the most exaggerated light, representing this people to be just as deserving as himself of exclusion from the favor of God. He declares that the Lord cannot in justice for- give their sins, and yet destroy him and his angels. He claims them as his prey, and demands that they be given- into his hands to destroy.
As Satan accuses the people of God on account of their sins, the Lord permits him to try them to the uttermost. Their confidence in God, their faith and firmness, will be severely tested. As they review the past, their hopes sink;
THE TIME OF TROUBLE 619
for in their whole lives they can see little good. They are fully conscious of their weakness and unworthiness. Satan endeavors to terrify them with the thought that their cases are hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their alle- giance to God.
Though God’s people will be surrounded by enemies who are bent upon their destruction, yet the anguish which they suffer is not a dread of persecution for the truth’s sake; they fear that every sin has not been repented of, and that through some fault in themselves they will fail to realize the fulfilment of the Saviour’s promise, ‘‘I will keep thee from the hour of temptation, which shall come upon all the world.’’* If they could have the assurance of pardon, they would not shrink from torture or death; but should they prove unworthy, and lose their lives because of their own defects of character, then God’s holy name would be reproached.
On every hand they hear the plottings of treason, and see the active working of rebellion; and there is aroused within them an intense desire, an earnest yearning of soul, that this great apostasy may be terminated, and the wick- edness of the wicked may come to an end. But while they plead with God to stay the work of rebellion, it is with a keen sense of self-reproach that they themselves have no more power to resist and urge back the mighty tide of evil. They feel that had they always employed all their ability in the service of Christ, going forward from strength to strength, Satan’s forces would have less power to prevail against them.
They afflict their souls before God, pointing to their past repentance of their many sins, and pleading the Saviour’s promise, ‘‘Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me.’’* Their faith does not fail because their prayers are not im-
Rev. 3:10. 2Tsa. 27:5.
620 THE GREAT CONTROVERSY
mediately answered. Though suffering the keenest anxiety, terror, and distress, they do not cease their intercessions. They lay hold of the strength of God as Jacob laid hold’ of the Angel; and the language of their souls is, ‘‘I will not let Thee go, except Thou bless me.’”’
Had not Jacob previously repented of his sin in ob- taining the birthright by fraud, God would not have heard his prayer and mercifully preserved his life. So, in the time of trouble, if the people of God had unconfessed sins to appear before them while tortured with fear and anguish, they would be overwhelmed; despair would cut off their faith, and they could not have confidence to plead with God for deliverance. But while they have a deep sense of their unworthiness, they have no concealed wrongs to reveal. Their sins have gone beforehand to judgment, and have been blotted out; and they cannot bring them to’ remembrance.
Satan leads many to believe that God will overlook their unfaithfulness in the minor affairs of life; but the Lord shows in His dealings with Jacob that He will in no wise sanction or tolerate evil. All who endeavor to excuse or conceal their sins, and permit them to remain upon the books of heaven, unconfessed and unforgiven, will be over- come by Satan. The more exalted their profession, and the more honorable the position which they hold, the more grievous is their course in the sight of God, and the more sure the triumph of their great adversary. Those who delay a preparation for the day of God cannot obtain it in the time of trouble, or at any subsequent: time. The ease of all such is hopeless.
Those professed Christians who come up to that last fear- ful conflict unprepared, will, in their despair, confess their sins in words of burning anguish, while the wicked exult over their distress. These confessions are of the same char- acter as was that of Esau or of Judas. Those who make them, lament the result of transgression, but not its guilt. They feel no true contrition, no abhorrence of evil. They
THE TIME OF TROUBLE 621
acknowledge their sin, through fear of punishment; but, like Pharaoh of old, they would return to their defiance of Heaven, should the judgments be removed.
Jacob’s history is also an assurance that God will not cast off those who have been deceived, and tempted, and be- trayed into sin, but who have returned unto Him with true repentance. While Satan seeks to destroy this class, God will send His angels to comfort and protect them in the time of peril. The assaults of Satan are fierce and deter- mined, his delusions are terrible; but the Lord’s eye is upon His people, and His ear listens to their cries. Their afflic- tion is great, the flames of the furnace seem about to con- sume them; but the Refiner will bring them forth as gold tried in the fire. God’s love for His children during the period of their severest trial, is as strong and tender as in the days of their sunniest prosperity; but it is needful for them to be placed in the furnace of fire; their earthliness must be consumed, that the image of Christ may be per- feetly reflected.
The season of distress and anguish before us will require a faith that can endure weariness, delay, and hunger,—a faith that will not faint, though severely tried. The period of probation is granted to all to prepare for that time. Jacob prevailed because he was persevering and deter- mined. His victory is an evidence of the power of impor- tunate prayer. All who will lay hold of God’s promises, as he did, and be as earnest and persevering as he was, will succeed as he succeeded. Those who are unwilling to deny self, to agonize before God, to pray long and earnestly for His blessing, will not obtain it. Wrestling with God — how few know what it is! How few have ever had their souls drawn out after God with intensity of desire until every power is on the stretch. When waves of despair which no language can express sweep over the supplant, how few cling with unyielding faith to the promises of God,
622 THE GREAT CONTROVERSY
Those who exercise but little faith now, are in the great- est danger of falling under the power of satanic delusions and the decree to compel the conscience. And even if they endure the test, they will be plunged into deeper distress and anguish in the time of trouble, because they have never made it a habit to trust in God. The lessons of faith which they have neglected, they will be forced to learn under a terrible pressure of discouragement.
We should now acquaint ourselves with God by proving His promises. Angels record every prayer that is earnest and sincere. We should rather dispense with selfish grati- fications than neglect communion with God. The deepest poverty, the greatest self-denial, with His approval, is better than riches, honors, ease, and friendship without it. We must take time to pray. If we allow our mmds to be ab- sorbed by worldly interests, the Lord may give us time by removing from us our idols of gold, of houses, or of fertile lands.
The young would not be seduced into sin if they would refuse to enter any path save that upon which they could ask God’s blessing. If the messengers who bear the last solemn -warning to the world would pray for the blessing of God, not in a cold, listless, lazy manner, but fervently and in faith, as did Jacob, they would find many places where they could say, ‘‘I have seen God face to face, and my life is preserved.’’* They would be accounted of heaven as princes, having power to prevail with God and with men.
The ‘‘time of trouble such as never was,’’ is soon to open upon us; and we shall need an experience which we do not now possess, and which many are too indolent to obtain. It is often the case that trouble is greater in anticipation that in reality; but this is not true of the crisis before us. The most vivid presentation cannot reach the magnitude of the ordeal. In that time of trial, every soul must stand for himself before God. ‘‘Though Noah, Daniel, and Job’’ were in the land, ‘‘as I live, saith the Lord God, they shall
*Gen, 22:30.
THE TIME OF TROUBLE 623
deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.’ ?
Now, while our great High Priest is making the atone- ment for us, we should seek to become perfect in Christ. Not even by a thought could our Saviour be brought to yield to the power of temptation. Satan finds in human hearts some point where he can gain a foothold; some sin- ful desire is cherished, by means of which his temptations assert their power. But Christ declared of Himself, ‘‘The prince of this world cometh, and hath nothing in Me.’’* Satan could find nothing in the Son of God that would enable him to gain the victory. He had kept His Father’s commandments, and there was no sin in Him that Satan could use to his advantage. This is the condition in which those must be found who shall stand in the time of trouble.
It is in this life that we are to separate sin from us, through faith in the atoning blood of Christ. Our precious Saviour invites us to join ourselves to Him, to unite our weakness to His strength, our ignorance to His wisdom, our unworthiness to His merits. God’s providence is the school in which we are to learn the meekness and lowliness of Jesus. The Lord is ever setting before us, not the way we would choose, which seems easier and pleasanter to us, but the true aims of life. It rests with us to co-operate with the agencies which Heaven employs in the work of conforming our characters to the divine model. None can neglect or defer this work but at the most fearful peril to their souls.
The apostle John in vision heard a loud voice in heaven exclaiming, ‘‘Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.’’* Fearful are the scenes which call forth this exclamation from the heavenly voice. The wrath of Satan increases as his time grows short, and his work of deceit and destrue- tion will reach its culmination in the time of trouble.
1Hze, 14:20. ? John 14:30. ® Rev. 12:12.
45 Contro.
624 THE GREAT CONTROVERSY
Fearful sights of a supernatural character will soon he revealed in the heavens, in token of the power of miracle- working demons. The spirits of devils will go forth to the kings of the earth and to the whole world, to fasten them in deception, and urge them on to unite with Satan in his last struggle against the government of heaven. By these agencies, rulers and subjects will be alike deceived. Per- sons will arise pretending to be Christ Himself, and claiming the title and worship which belong to the world’s Redeemer. They will perform wonderful miracles of healing, and will profess to have revelations from heaven contradicting the testimony of the Scriptures.
As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consum- mation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation.” The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air, ‘‘Christ has come! Christ has come!”’ The people prostrate themselves in adoration before him, while he lifts up his hands, and pronounces a blessing upon them, as Christ blessed His disciples when He was upon the earth. His voice is soft and subdued, yet full of melody. In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sab- bath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name by refusing to listen to his angels sent to them with light and truth. This is the strong, almost overmastering delu- sion, ike the Samaritans who were deceived by Simon
* Rey. 1:18-15,
THE TIME OF TROUBLE 625
Magus, the multitudes, from the least to the greatest, give heed to these sorceries, saying, This is ‘“‘the great power of God.’’*
But the people of God will not be misled. The teach- ings of this false christ are not in accordance with the Scriptures. His blessing is pronounced upon the worship- ers of the beast and his image, the very class upon whom the Bible declares that God’s unmingled wrath shall be poured out.
And, furthermore, Satan is not permitted to counter- feit the manner of Christ’s advent. The Saviour has warned His people against deception upon this point, and has clearly foretold the manner of His second coming. ‘‘There shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. ... Wherefore if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’’* This coming, there is no possibility of counterfeiting. It will be universally known — witnessed by the whole world.
Only those who have been diligent students of the Serip- tures, and who have received the love of the truth, will be shielded from the powerful delusion that takes the world captive. By the Bible testimony these will detect the de- ceiver in his disguise. To all, the testing time will come. By the sifting of temptation, the genuine Christian will be revealed. Are the people of God now so firmly estab- lished upon His word that they would not yield to the evi- dence of their senses? Would they, in such a crisis, cling to the Bible, and the Bible only? Satan will, if possible, prevent them from obtaining a preparation to stand in that day. He will so arrange affairs as to hedge up their way, entangle them with earthly treasures, cause them to carry a heavy, wearisome burden, that their hearts may be
* Acts 8:10. * Matt. 24:24-27, 31; 25:31; Rev. 1:7; 1 Thess, 4:16, 17.
626 THE GREAT CONTROVERSY
overcharged with the cares of this life, and the day of trial may. come upon them as a thief.
As the decree issued by the various rulers of Christen- dom against commandment-keepers shall withdraw the pro- tection of government, and abandon them to those who desire their destruction, the people of God will flee from the cities and villages and associate together in companies, dwelling in the most desolate and solitary places. Many will find refuge in the strongholds of the mountains. Like the Christians of the Piedmont valleys, they will make the high places of the earth their sanctuaries, and will thank God for the ‘‘munitions of roecks.’’* But many of all na- tions, and of all classes, high and low, rich and poor, black and white, will be cast into the most unjust and cruel bondage. The beloved of God pass weary days, bound in chains, shut in by prison bars, sentenced to be slain, some apparently left to die of starvation in dark and loathsome dungeons. No human ear is open to hear their moans; no human hand is ready to lend them help.
Will the Lord forget His people in this trying hour? Did He forget faithful Noah when judgments were visited upon the antediluvian world? Did He forget Lot when the fire came down from heaven to consume the cities of the plain? Did He forget Joseph surrounded by idolaters in Egypt? Did He forget Elijah when the oath of Jezebel threatened him with the fate of the prophets of Baal? Did He forget Jeremiah in the dark and dismal pit of his prison-house? Did He forget the three worthies in the fiery furnace? or Daniel in the den of lions?
‘Zion said, Jehovah hath forsaken me, and my Lord hath forgotten me, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of My hands.’’? The Lord of hosts has said, ‘‘He that toucheth you, touch- eth the apple of His eye.’’®
SJSaecouwo: * Isa, 49:14-16. * Zech, 2:8,
THE TIME OF TROUBLE 627
Though enemies may thrust them into prison, yet dun- geon walls cannot cut off the communication between their souls and Christ. One who sees their every weakness, who is. acquainted with every trial, is above all earthly powers; and angels will come to them in lonely cells, bringing light and peace from heaven. The prison will be as a palace; for the rich in faith dwell there, and the gloomy walls will be lighted up with heavenly light, as when Paul and Silas prayed and sung praises at midnight in the Philip- plan dungeon.
God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long for- bearance with the wicked emboldens men in transgression, but their punishment is none the less certain and terrible because it is long delayed. ‘‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’’* To our merciful God the act of punishment is a strange act. ‘‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’’* The Lord is ‘‘merciful and gracious, long-suf- fering, and abundant in goodness and truth, . . . forgiving iniquity and transgression and sin.’’ Yet He will “‘by no means clear the guilty.’’ ‘‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’’* By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the ret- ribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark, will be poured out, The plagues upon Egypt when God was about to deliver Israel, were similar in character to those more
* Isa. 28:21. ? ize; 33:11, * Ex, 34:6, 7; Nahum 1:3.
*Rev. 14:9, 10,
628 THE GREAT CONTROVERSY
terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: “There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which wor- shiped his image.’’ The sea ‘‘became as the blood of a dead man: and every living soul died in the sea.’’ And ‘“‘the rivers and fountains of waters ... became blood.’’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘‘Thou are right- eous, O Lord, ... because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’’* By condemning the people of God to death, they have as truly incurred the guilt of their blood as ‘if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit, and were seeking to do the same work, with these murderers of the prophets.
In the plague that follows, power is given to the sun ‘‘to scorch men with fire. And men were scorched with great heat.’’* The prophets thus describe the condition of the earth at this fearful time: ‘‘The land mourneth;.. . because the harvest of the field is perished.’’ ‘‘All the trees of the field are withered: because joy is withered away from the sons of men.’’ ‘‘The seed is rotten under their clods, the garners are laid desolate.’’ ‘‘How do the beasts groan! the herds of cattle are perplexed, because they have no pasture. ... The rivers of waters are dried up, and the fire hath devoured the pastures of the wilder- ness.’’ “The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with si- lence.’’ * ;
These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the
* Rev. 16:2-6, 8, 9. * Joel 1:10-12, 17-20; Amog 8:3.
THE TIME OF TROUBLE 629
most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of proba- tion, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’’’
The people of God will not be free from suffering; but while persecuted and distressed, while they endure priva- tion, and suffer for want of food, they will not be left to perish. That God who cared for Elijah, will not pass by one of His self-sacrificing children. He who numbers the hairs of their head, will care for them; and in time of fam- ine they shall be satisfied. While the wicked are dying from hunger and pestilence, angels will shield the right- eous, and supply their wants. To him that ‘‘walketh righteously’’ is the promise, ‘‘ Bread shall be given him; his waters shall be sure.’’ ‘‘When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not for- sake them.’’*
‘* Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:’’ yet shall they that fear Him ‘‘rejoice in the Lord,’’ and joy in the God of their salvation."
‘“‘The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all
1 Amos 8:11, 12. sagas 169 Al Ly, Se Habsosil7, ls:
630 : THE GREAT CONTROVERSY
evil: He shall preserve thy soul.’’ ‘‘He shall deliver thee from the snare of the fowler, and from the noisome pesti- ience. He shall cover thee with His feathers, and under His wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wast- eth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked. .Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling.’’*
Yet to human sight it will appear that the people of God must soon seal their testimony with their blood, as did the martyrs before them. They themselves begin to fear that the Lord has left them to fall by the hand of their enemies. It is a time of fearful agony. Day and night they ery unto God for deliverance. The wicked exult, and the jeer- ing ery is heard, ‘‘ Where now is your faith? Why does not God deliver you out of our hands if you are indeed His people?’’ But the waiting ones remember Jesus dying upon Calvary’s cross, and the chief priests and rulers shouting in mockery, ‘“He saved others; Himself He cannot save, If He be the King of Israel, let Him now come down from the cross, and we will believe Him.’’* Like Jacob, all are wrestling with God. Their countenances express their in- ternal struggle. Paleness sits upon every face. Yet they cease not their earnest intercession.
Could men see with heavenly vision, they would behold companies of angels that excel in strength stationed about those who have kept the word of Christ’s patience. With sympathizing tenderness, angels have witnessed their dis- tress, and have heard their prayers. They are waiting the word of their Commander to snatch them from their peril. But they must wait yet a little longer. The people of God
bal =f aad Lo ace) Utara) * Matt. 27:42,
THE TIME OF TROUBLE 631
must drink of the cup, and: be baptized with the baptism. The very delay, so painful to them, is the best answer to their petitions. As they endeavor to wait trustingly for the Lord to work, they are led to exercise faith, hope, and pa- tience, which have been too little exercised during their religious experience. Yet for the elect’s sake, the time of trouble will be shortened. ‘‘Shall not God avenge His own elect, which cry day and night unto Him?...I tell you that He will avenge them speedily.’’* The end will come more quickly than men expect. The wheat will be gathered and bound in sheaves for the garner of God; the ‘tares will be bound as fagots for the fires of destruction.
The heavenly sentinels, faithful to their trust, continue their watch. Though a general decree has fixed the time when commandment-keepers may be put to death, their enemies will in some cases anticipate the decree, and before the time specified, will endeavor to take their lives. But none can-pass the mighty guardians stationed about every faithful soul. Some are assailed in their flight from the cities and villages; but the swords raised against them break and fall as powerless as a straw. -Others are defended by angels in the form of men of war.
In all ages, God has wrought through holy angels for the succor and deliverance of His people. Celestial beings have taken an active part in the affairs of men. They have appeared clothed in garments that shone as the lightning; they have come as men, in the garb of way- farers. Angels have appeared in human form to men of God. They have rested, as if weary, under the oaks at noon. They have accepted the hospitalities of human homes. They have acted as guides to benighted travelers. They have, with their own hands, kindled the fires of the altar. They have opened prison doors, and set free the servants of the Lord. Clothed with the panoply of heaven, they came to roll away the stone from the Saviour’s tomb.
In the form of men, angels are often in the assemblies of the righteous, and they visit the assemblies of the wicked,
4Luke 18:7, 8.
632 THE GREAT CONTROVERSY
as they went to Sodom, to make a record of their deeds, to determine whether they have passed the boundary of God’s forbearance. The Lord delights in merey; and for the sake of a few who really serve Him, He restrains calamities, and prolongs the tranquillity of multitudes. Little do sin- ners against God realize that they are indebted for their own lives to the faithful few whom they delight to ridi- cule and oppress.
Though the rulers of this world know it not, yet often in their councils angels have been spokesmen. Human eyes have looked upon them; human ears have listened to their appeals; human lips have opposed their suggestions and ridiculed their counsels; human hands have met them with insult and abuse. In the council hall and the court of justice, these heavenly messengers have shown an inti- mate acquaintance with human history; they have proved themselves better able to plead the cause of the oppressed than were their ablest and most eloquent defenders. They have defeated purposes and arrested evils that would have greatly retarded the work of God, and would have caused great suffering to His people. In the hour of peril and dis- tress, ‘‘the angel of the Lord encampeth round about them that fear Him, and delivereth them.’’*
With earnest longing, God’s people await the tokens of their coming King. As the watchmen are accosted, ‘‘ What of the night?’’ the answer is given unfalteringly, ‘‘ ‘The morning cometh, and also the night.’* Light is gleaming upon the clouds above the mountain tops. Soon there will be a revealing of His glory. The Sun of Righteousness is about to shine forth. The morning and the night are both at hand,— the opening of endless day to the righteous, the settling down of eternal night to the wicked.’
As the wrestling ones urge their petitions before God, the veil separating them from the unseen seems almost with- drawn. The heavens glow with the dawning of eternal day, and like the melody of angel songs, the words fall upon
Ps, 34:7, *Tsa, 21:11, 12.
THE TIME OF TROUBLE 633
the ear, ‘‘Stand fast to your allegiance. Help is coming.’’ Christ, the almighty victor, holds out to His weary soldiers a crown of immortal glory; and His voice comes from the gates ajar: ‘‘Lo, I am with you. Be not afraid. I am ac- quainted with all your sorrows; I have borne your griefs. You are not warring against untried enemies. I have fought the battle in your behalf, and in My name you are more than conquerors.’’
The precious Saviour will send help just when we need it. The way to heaven is consecrated by His footprints. Every thorn that wounds our feet has wounded His. Every eross that we are called to bear, He has borne before us. The Lord permits conflicts, to prepare the soul for peace. The time of trouble is a fearful ordeal for God’s people; but it is the time for every true believer to look up, and by faith he may see the bow of promise encircling him.
‘‘The redeemed of the Lord shall return, and come with - singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. I, even I, am He that comfort- eth you: who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy Maker; .. and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the Lord thy God, that divided the sea, whose waves roared: the Lord of hosts is His name. And I have put My words in thy mouth, and I have covered thee in the shadow of Mine hand.’’*
‘‘Therefore hear now this, thou afflicted, and drunken, but not with wine: Thus saith thy Lord Jehovah, and thy God that pleadeth the cause of His people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of My fury; thou shalt no more drink it
Iga, 51:11-16.
634 THE GREAT CONTROVERSY
again: but I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.’’*
The eye of God, looking down the ages, was fixed upon the crisis which His people are to meet, when earthly powers shall be arrayed against them. Like the captive exile, they will be in fear of death by starvation or by violence. But the Holy One who divided the Red Sea before Israel, will manifest His mighty power and turn their captivity. ‘‘They shall be Mine, saith the Lord of hosts, in that day when IT make up My jewels; and I will spare them, as a man spareth his own son that serveth him.’’* If the blood of Christ’s faithful witnesses were shed at this time, it would not, like the blood of the martyrs, be as seed sown to yield a harvest for God. Their fidelity would not be a testimony to convince others of the truth; for the obdurate heart has beaten back the waves of merey until they return no more. © If the righteous were now left to fall a prey to their ene- mies, it would be a triumph for the prince of darkness. Says the psalmist, ‘‘In the time of trouble He shall hide me in His pavilion: in the secret of His tabernacle shall He hide me.’’* Christ has spoken: ‘‘Come, My people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the in- dignation be overpast. For, behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity.’’* Glorious will be the deliverance of those who have patiently waited for His coming, and whose names are written in the book of life.
7Tsa, 51:21-23. 2 Maledicit. HS ATF 5 *Tsa. 26:20, 21.
\
GOD'S; FEOrPLE DELIVEKED—40
WHEN the protection of human laws shall be with- drawn from those who honor the law of God, there will be, in different lands, a simultaneous movement for their destruction. As the time appointed in the decree draws near, the people will conspire to root out the hated sect. It will be determined to strike in one night a decisive blow, which shall utterly silence the voice of dissent and reproof.
The people of God—some in prison cells, some hidden in solitary retreats in the forests and the mountains — still plead for divine protection, while in every quarter com- panies of armed men, urged on by hosts of evil angels, are preparing for the work of death. It is now, in the hour of utmost extremity, that the God of Israel will interpose for the deliverance of His chosen. Saith the Lord: ‘‘Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth... to come into the mountain of Jehovah, to the Mighty One of Israel. And the Lord shall cause His glorious voice to be heard, and shall show the lighting down of His arm, with the indig- nation of His anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.’’*
With shouts of triumph, jeering, and imprecation, throngs of evil men are about to rush upon their prey,
1Tsa. 30:29, 30. (635)
§36 THE GREAT CONTROVERSY
when, lo, a dense blackness, deeper than the darkness of the night, falls upon the earth. Then a rainbow, shining with the glory from the throne of God, spans the heavens, and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God’s covenant, and long to be shielded from its overpower- ing brightness.
By the people of God a voice, clear and melodious, is heard, saying, ‘‘Look up,’’ and lifting their eyes to the heavens, they behold the bow of promise. The black, angry clouds that covered the firmament are parted, and lke Stephen they look up steadfastly into heaven, and see the glory of God, and the Son of man seated upon His throne. In His divine form they discern the marks of His humilia- tion; and from His lips they hear the request, presented before His Father and the holy angels, ‘‘I will that they also, whom Thou hast given Me, be with Me where I am.’’* Again a voice, musical and triumphant, is heard, saying: “They come! they come! holy, harmless, and undefiled. They have kept the word of My patience; they shall walk among the angels;’’ and the pale, quivering lips of those who have held fast their faith, utter a shout of victory.
It is at midmght that God manifests His power for the deliverance of His people. The sun appears, shining in its | strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up, and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying, ‘‘It is done.’’*
“John 17:24, ? Rey. 16:17.
GOD'S PEOPLE DELIVERED 637
That voice shakes the heavens and the earth. There is a mighty earthquake, ‘‘such as was not since men were upon the earth, so mighty an earthquake, and so great.’’’ The firmament appears to open and shut. The glory from the throne of God seems fiashing through. The moun- tains shake like a reed in the wind, and ragged rocks are scattered on every side. There is a roar as of a coming tempest. ~The sea is lashed into fury. There is heard the shriek of the hurricane, like the voice of demons upon a mission of destruction. The whole earth heaves and swells like the waves of the sea. Its surface is breaking up. Its very foundations seem to be giving way. Mountain chains are sinking. Inhabited islands disappear. The seaports that have become like Sodom for wickedness, are swallowed up by the angry waters. Babylon the Great has come in remembrance before God, ‘‘to give unto her the cup of the wine of the fierceness of His wrath.’’* Great hail- stones, every one ‘‘about the weight of a talent,’’ are doing their work of destruction. The proudest cities of the earth are laid low. The lordly palaces, upon which the world’s great men have lavished their wealth in order to glorify themselves, are crumbling to ruin before their eyes. Prison walls are rent asunder, and God’s people, who have been held in bondage for their faith, are set free.
Graves are opened, and ‘‘many of them that sleep in the dust of the earth . .. awake, some to everlasting life, and some to shame and everlasting contempt.’’* All who have died in the faith of the third angel’s message come forth from the tomb glorified, to hear God’s covenant of peace with those who have kept His law. ‘‘They also which pierced Him,’’* those that mocked and derided Christ’s dying agonies, and the most violent opposers of His truth and His people, are raised to behold Him in His glory, and to see the honor placed upon the loyal and obedient.
Thick clouds still cover the sky; yet the sun now and then breaks through, appearing like the avenging eye of
*Rev. 16:17, 18. ? Rev. 16:19, 21.
fe
SDans 122, SLVOVenlcnie
46 Contro.
638 THE GREAT CONTROVERSY
Jehovah. Fierce lightnings leap from the heavens, envel- oping the earth in a sheet of flame. Above the terrific roar of thunder, voices, mysterious and awful, declare the doom of the wicked. The words spoken are not comprehended by all; but they are distinctly understood by the false teachers. Those who a little before were so reckless, so boastful and defiant, so exultant in their cruelty to God’s commandment-keeping people, are now overwhelmed with consternation, and shuddering in fear. Their wails are heard above the sound of the elements. Demons acknowl- edge the deity of Christ, and tremble before His power, while men are supplicating for mercy, and groveling in abject terror.
Said the prophets of old, as they beheld in holy vision the day of God: ‘‘Howl ye; for the day of-the ‘Lord is at hand; it shall come as a destruction from the Almighty.’’* ‘‘Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of His majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low.’’ ‘‘In that day a man shall cast the idols of his silver, and the idols of his gold, which they made each one for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of His majesty, when He ariseth to shake terribly the earth.’’’
Through a rift in the clouds, there beams a star whose brilianey is increased fourfold in contrast with the dark- ness. It speaks hope and joy to the faithful, but severity and wrath to the transgressors of God’s law. Those who have sacrificed all for Christ are now secure, hidden as in the secret of the Lord’s pavilion. They have been tested and before the world and the despisers of truth they have
*Tsa, 13:6. * Isa. 2:10-12, 20, 21 (margin).
GOD'S PEOPLE DELIVERED 639
evinced their fidelity to Him who died for them. A mar- velous change has come over those who have held fast their integrity in the very face of death. They have been sud- denly delivered from the dark and terrible tyranny of men transformed to demons. Their faces, so lately pale, anxious, and haggard, are now aglow with wonder, faith, and love. Their voices rise in triumphant song: “God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.’’*
While these words of holy trust ascend to God, the clouds sweep back, and the starry heavens are seen, unspeakably glorious in contrast with the black and angry firmament on either side. The glory of the celestial city streams from the gates ajar. Then there appears against the sky a hand holding two tables of stone folded together. Says the prophet, ‘‘The heavens shall declare His righteousness: for God is judge Himself.’’* That holy law, God’s righteous- ness, that amid thunder and flame was proclaimed from Sinai as the guide of life, is now revealed to men as the rule of judgment. The hand opens the tables, and there are seen the precepts of the decalogue, traced as with a pen of fire. The words are so plain that all can read them. Memory is aroused, the darkness of superstition and heresy is swept from every mind, and God’s ten words, brief, com- prehensive, and authoritative, are presented to the view of all the inhabitants of the earth.
It is impossible to describe the horror and despair of those who have trampled upon God’s holy requirements. The Lord gave them His law; they might have compared their characters with it, and learned their defects while there was yet opportunity for repentance and reform; but in order to secure the favor of the world, they set aside its precepts and taught others to transgress. They have
4Ps, 4631-3, “Psy D0 YG. 21—G. C.
640 THE GREAT CONTROVERSY
endeavored to compel God’s people to profane His Sabbath. Now they are condemned by that law which they have de- spised. With awful distinctness they see that they are without excuse. They chose whom they would serve and worship. ‘‘Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.’’*
The enemies of God’s law, from the ministers down to the least among them, have a new conception of truth and duty. Too late they see that the Sabbath of the fourth commandment is the seal of the living God. Too late they see the true nature of their spurious sabbath, and the sandy foundation upon which they have been building. They find that they have been fighting against God. Religious teach- ers have led souls to perdition while professing to guide them to the gates of Paradise. Not until the day of final accounts will it be known how great is the responsibility of men in holy office, and how terrible are the results of their unfaithfulness. Only in eternity can we rightly estimate the loss of a single soul. Fearful will be the doom of him to whom God shall say, Depart, thou wicked servant.
The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the ever- lasting covenant to His people. Like peals of loudest thun- der, His words roll through the earth. The Israel of God stand listening, with their eyes fixed upward. Their coun- tenances are lighted up with His glory, and shine as did the face of Moses when he came down from Sinai. The wicked cannot look upon them. And when the blessing is pronounced on those who have honored God by keeping His Sabbath holy, there is a mighty shout of victory. -
Soon there appears in the east a small black cloud, about half the size of a man’s hand. It is the cloud which sur- rounds the Saviour, and which seems in the distance to be shrouded in darkness. The people of God know this to be the sign of the Son of man. In solemn silence they gaze upon it as it draws nearer the earth, becoming lighter and
*Mal. 3:18.
2
GOD’S PEOPLE DELIVERED 641
more glorious, until it is a great white cloud, its base a glory like consuming fire, and above it the rainbow of the cove- nant. Jesus rides forth as a mighty conqueror. Not now a ‘‘man of sorrows,’’ to drink the bitter cup of shame and woe, He comes, victor in heaven and earth, to judge the living and the dead. ‘‘Faithful and true,’’ ‘‘in righteous- ness He doth judge and make war.’’ And ‘‘the armies which were in heaven follow Him.’’* With anthems of celestial melody the holy angels, a vast, unnumbered throng, attend Him on His way. The firmament seems filled with radiant forms,—‘‘ten thousand times ten thousand, and thousands of thousands. No human pen can portray the scene; no mortal mind is adequate to conceive its splendor. ‘‘His glory covered the heavens, and the earth was full of His praise. And His brightness was as the light.’’* As the living cloud comes still nearer, every eye beholds the Prince of life. No crown of thorns now mars that sacred head, but a diadem of glory rests on His holy brow. His coun- tenance outshines the dazzling brightness of the noonday sun. ‘‘And He hath on His vesture and on His thigh a name written, King of kings, and Lord of lords.’’*
Before His presence, ‘“‘all faces are turned into pale- ness;’’ upon the rejecters of God’s mercy falls the terror of eternal despair. ‘‘The heart melteth, and the knees smite together,’’ ‘‘and the faces of them all gather blackness.’’ * The righteous ery with trembling, ‘‘Who shall be able to stand?’’ The angels’ song is hushed, and there.is a period of awful silence. Then the voice of Jesus is heard, saying, ‘““My grace is sufficient for you.’’ The faces of the right- eous are lighted up, and joy fills every: heart. And the angels strike a note higher, and sing again, as they draw still nearer to the earth.
The King of kings descends upon the cloud, wrapped in flaming fire. The heavens are rolled together as a scroll, the earth trembles before Him, and every mountain and
1Rev. 19:11, 14. * Hab: 3:3, 4. * Rev. 19:16. * Jer, 30:6; Nahum 2:10.
?
642 THE GREAT CONTROVERSY
island is moved out of its place. ‘‘Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall eall to the heavens from above, and to the earth, that He may judge His people.’’*
‘‘And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand ?’’*
The derisive jests have ceased. Lying lips are hushed into silence. The clash of arms, the tumult of battle, ‘‘with confused noise, and garments rolled in blood,’’* is stilled. Naught now is heard but the voice of prayer and the sound _ of weeping and lamentation. The ery bursts forth from lips so lately scoffing, “‘The great day of His wrath is come; and who shall be able to stand?’’ The wicked pray to be buried beneath the rocks of the mountains, rather than meet the face of Him whom they have despised and rejected.
That voice which penetrates the ear of the dead, they know. How often have its plaintive, tender tones called them to repentance. How often has it been heard in the touching entreaties of a friend, a brother, a Redeemer. To the rejecters of His grace, no other could be so full of con- demnation, so burdened with denunciation, as that voice which has so long pleaded, ‘‘Turn ye, turn ye from your evil ways; for why will ye die?’’* O that it were to them the voice of a stranger! Says Jesus: “‘I have called, and ye refused; I have stretched out My hand, and no man re- garded; but ye have set at naught all My counsel, and would none of My reproof.’’* That voice awakens mem- ories which they would fain blot out,— warnings despised, invitations refused, privileges slighted.
*Ps. 50:3, 4. * Rey. 6:15-17. SMigaen Oso. SH zegsor lie
* Prov, 1:24, 25.
GOD’S PEOPLE DELIVERED 643
There are those who mocked Christ in His humiliation. With thrilling power come to their minds the Sufferer’s words, when, adjured by the high priest, He solemnly de- clared, ‘‘Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.’’?* Now they behold Him in His glory, and they are yet to see Him sitting on the right hand of power.
Those who derided His claim to be the Son of God are ‘speechless now. There is the haughty Herod who jeered at His royal title, and bade the mocking soldiers crown Him king. There are the very men who with impious hands placed upon His form the purple robe, upon His sacred brow the thorny crown, and in His unresisting hand the mimie scepter, and bowed before Him in blasphemous mockery. The men who smote and spit upon the Prince of life, now turn from His piercing gaze, and seek to flee from the over- powering glory of His presence. Those who drove the nails through His hands and feet, the soldier who pierced His side, behold these marks with terror and remorse.
With awful distinctness do priests and rulers recall the events of Calvary. With shuddering horror they rermember how, wagging their heads in satanic exultation, they ex- claimed: ‘‘He saved others; Himself He eannot save. If He be the King of Israel, let Him now come down from the cross, and we will beheve Him. He trusted in God; let Him deliver Him now, if He will have Him.’’*
Vividly they recall the Saviour’s parable of the hus- bandmen who refused to render to their lord the fruit of the vineyard, who abused his servants and slew his gon. They remember, too, the sentence which they themselves pro- nounced: The lord of the vineyard ‘‘will miserably destroy those wicked men.’’ In the sin and punishment of those unfaithful men, the priests and elders see their own course and their own just doom. And now there mses a ery of mortal agony. Louder than the shout, ‘‘Crucify Him! eru- eify Him!’’ which rang through the streets of Jerusalem,
*Matt. 26:64, * Matt. 27:42, 43,
644 THE GREAT CONTROVERSY
swells the awful, despairing wail, ‘‘He is the Son of God! He is the true Messiah!’’? They seek to flee from the pres- ence of the King of kings. In the deep caverns of the earth, rent asunder by the warring of the elements, they vainly attempt to hide.
In the lives of all who reject truth, there are moments when conscience awakens, when memory presents the tor- turing recollection of a life of hypocrisy, and the soul is harassed with vain regrets. But what are these compared with the remorse of that day when ‘‘fear cometh as desola- tion,’’ when ‘‘destruction cometh as a whirlwind’’!* Those who would have destroyed Christ and His faithful people, now witness the glory which rests upon them. In the midst of their terror they hear the voices of the saints in joyful strains exclaiming, ‘‘Lo, this is our “God; we have waited for Him, and He will save us.’’’
Amid the reeling of the earth, the flash of lightning, and the roar of thunder, the voice of the Son of God ealls forth the sleeping saints. He looks upon the graves of the right- eous, then raising His hands to heaven He cries, ‘‘ Awake, awake, awake, ye that sleep in the dust, and arise!’’ Throughout the length and breadth of the earth, the dead shall hear that voice; and they that hear shall live. And the whole earth shall ring with the tread of the exceeding great army of every nation, kindred, tongue, and people. From the prison-house of death they come, clothed with immortal glory, crying, ‘‘O death, where is thy sting? O grave, where is thy victory?’’* And the living righteous and the risen — saints unite their voices in a long, glad shout of victory.
All come forth from their graves the same in stature as when they entered the tomb. Adam, who stands among the risen throng, is of lofty height and majestic form, in stature but little below the Son of God. He presents a marked contrast to the people of later generations; in this one respect is shown the great degeneracy of the race. But all arise with the freshness and vigor of eternal youth. In
Prove 227% * Tsar 25:9. SL Corke ls 155:
GOD’S PEOPLE DELIVERED 645
the beginning, man was created in the likeness of God, not only in character, but in form and feature. Sin defaced and almost obliterated the divine image; but Christ came to restore that which had been lost. He will change our vile bodies, and fashion them like unto His glorious body. The mortal, corruptible form, devoid of comeliness, once polluted with sin, becomes perfect, beautiful, and immortal. All blemishes and deformities are left in the grave. Restored to the tree of life in the long-lost Eden, the redeemed will ‘‘orow up’’’ to the full stature of the race in its primeval glory. The last lingering traces of the curse of sin will be removed, and Christ’s faithful ones will appear ‘‘in the beauty of the Lord our God,’’ in mind and soul and body reflecting the perfect image of their Lord. Oh, wonderful redemption! long talked of, long hoped for, contemplated with eager anticipation, but never fully understood.
The hving righteous are changed ‘‘in a moment, in the twinkling of an eye.’’ At the voice of God they were glo- rified; now they are made immortal, and with the risen saints are caught up to meet their Lord in the air. Angels ‘‘oather together the elect from the four winds, from one end of heaven to the other.’’ Little children are borne by holy angels to their mothers’ arms. Friends long separated by death are united, nevermore to part, and with songs of gladness ascend together to the city of God.
On each side of the cloudy chariot are wings, and beneath it are living wheels; and as the chariot rolls upward, the wheels ery, ‘“‘Holy,’? and the wings, as they move, ery, ‘‘Holy,’’ and the retinue of angels ery, ‘*Holy, holy, holy, Lord God Almighty.’’ And the redeemed shout ‘‘ Alleluia !’’ as the chariot moves onward toward the New Jerusalem.
Before entering the city of God, the Saviour bestows upon His followers the emblems of victory, and invests them with the insignia of their royal state. The glittering ranks are drawn up, in the form of a hollow square, about their King, whose form rises in majesty high above saint
*Mal. 4:2.
646 THE GREAT CONTROVERSY
and angel, whose countenance beams upon them full of be- nignant love. Throughout the unnumbered host of the .re- deemed, every glance is fixed upon Him, every eye beholds His glory whose ‘‘visage was so marred more than any man, and His form more than the sons of men.’’ Upon the heads of the overcomers, Jesus with His own right hand places the crown of glory. For each there is a crown, bear- ing his own ‘‘new name,’’* and the inscription, ‘*‘ Holiness to the Lord.’’ In every hand are placed the victor’s palm and the shining harp. Then, as the commanding angels strike the note, every hand sweeps the harp strings with skilful touch, awaking sweet music in rich, melodious strains. Rapture unutterable thrills every heart, and each voice is raised in grateful praise: ‘‘Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion forever and ever.’’*
Before the ransomed throng is the holy city. Jesus opens wide the pearly gates, and the nations that have kept the truth enter in. There they behold the Paradise of God, the home of Adam in his innocency. Then that voice, richer than any music that ever fell on mortal ear, is heard, saying, ‘‘ Your conflict is ended.’’ ‘‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.”’
Now is fulfilled the Saviour’s prayer for His disciples, *‘T will that they also whom Thou hast given Me be with Me where I am.’’ ‘‘Faultless before the presence of His glory with exceeding joy,’’* Christ presents to the Father the purchase of His blood, declaring, ‘‘Here am I, and the children whom Thou hast given Me.’’ ‘‘Those that Thou gavest Me I have kept.’’ Oh, the wonders of redeeming love! the rapture of that hour when the infinite Father, looking upon the ransomed, shall behold His image, sin’s discord banished, its blight removed, and the human once more in harmony with the divine!
1 Rey. 2:17. “Reva lko, 6. 5 Jude 24,
GOD’S PEOPLE DELIVERED 647
With unutterable love, Jesus welcomes His faithful ones to the ‘‘joy of their Lord.’’ The Saviour’s joy is in seeing, in the kingdom of glory, the souls that have been saved by His agony and humiliation. And the redeemed will be sharers in His joy, as they behold, among the blessed, those who have been won to Christ through their prayers, their labors, and their loving sacrifice. As they gather about the great white throne, gladness unspeakable will fill their hearts, when they behold those whom they have won for Christ, and see that one has gained others, and these still others, all brought into the haven of rest, there to lay their crowns at Jesus’ feet, and praise Him through the endless cycles of eternity.
As the ransomed ones are welcomed to the city of God, there rings out upon the air an exultant ery of adoration. The two Adams are about- to meet. The Son of God is standing with outstretched arms to receive the father of our race,— the being whom He created, who sinned against his Maker, and for whose sin the marks of the crucifixion are borne upon the Saviour’s form. As Adam discerns the prints of the cruel nails, he does not fall upon the bosom of his Lord, but in humiliation casts himself at His feet, erying, ‘‘Worthy, worthy is the Lamb that was slain!”’ Tenderly the Saviour lifts him up, and bids him look once more upon the Eden home from which he has so long been exiled.
After his expulsion from Eden, Adam’s life on earth was filled with sorrow. Every dying leaf, every victim of sac- rifice, every blight upon the fair face of nature, every stain upon man’s purity, was a fresh reminder of his sin. Ter- rible was the agony of remorse as he beheld iniquity abound- ing, and, in answer to his warnings, met the reproaches cast upon himself as the cause of sin. With patient humility he bore, for nearly a thousand years, the penalty of trans- gression. Faithfully did he repent of his sin, and trust in the merits of the promised Saviour, and he died in the hope
Ala—G. C.
648 THE GREAT CONTROVERSY
of a resurrection. The Son of God redeemed man’s failure and fall; and now, through the work of the atonement, Adam is re-instated in his first dominion.
Transported with joy, he beholds the trees that were onee his delight,— the very trees whose fruit he himself had gathered in the days of his innocence and joy. He sees the vines that his own hands have trained, the very flowers that he once loved to care for. His mind grasps the reality of the scene; he comprehends that this is indeed Eden re- stored, more lovely now than when he was banished from it. The Saviour leads him +to the tree of hfe, and plucks the glorious fruit, and bids him eat. He looks about him, and beholds a multitude of his family redeemed, standing in the Paradise of God. Then he casts his glittering crown at the feet of Jesus, and falling upon His breast, embraces the Redeemer. He touches the golden harp, and the vaults of heaven echo the triumphant song, ‘‘ Worthy, worthy, worthy is the Lamb that was slain, and lives again!’’ The family of Adam take up the strain, and cast their crowns at the Saviour’s feet as they bow before Him in adoration.
This reunion is witnessed by the angels who wept at the fall of Adam, and rejoiced when Jesus, after His resurrec- tion, ascended to heaven, having opened the grave for all who should believe on His name. Now they behold the work of redemption accomplished, and they unite their voices in the song of praise.
Upon the erystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘‘got- ten the victory over the beast, and over his image, and over his mark, and over the number of his name.’’* With the Lamb upon Mount Zion, ‘‘having the harps of God,’’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thun-
+Rev. 15:2.
GOD'S PEOPLE DELIVERED 649
der, “‘the voice of harpers harping with their harps.’’' .And they sing ‘‘a new song’’ before the throne, a song which no man ean learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb,—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience,— an experience such as no other company have ever had. ‘‘These are they which follow the Lamb whither- soever He goeth.’’ These, having been translated from the earth, from among the living, are counted as ‘‘the first- fruits unto God and to the Lamb.’’* ‘‘These are they which came out of great tribulation;’’* they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘‘washed their robes, and made them white in the blood of the Lamb.’’ ‘‘In their mouth was found no guile: for they are without fault’’ before God. ‘‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’’” They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’’’
Tn all ages the Saviour’s chosen have been educated and disciplined in the school of trial. They walked in narrow paths on earth; they were purified in the furnace of afflic- tion. For Jesus’ sake they endured opposition, hatred, eal- umny. They followed Him through conflicts sore; they endured self-denial and experienced bitter disappointments.
tRev. 14:1-5; 15:3. * Rey. 7314-17.
650 THE GREAT CONTROVERSY F:
By their own painful experience they learned the evil of sin, its power, its guilt, its woe; and they look upon it with. abhorrence. A sense of the infinite sacrifice made for its eure, humbles them in their own sight, and fills their hearts with gratitude and praise which those who have never fallen cannot appreciate. They love much, because they have been forgiven much. Having been partakers of Christ’s sufferings, they are fitted to be partakers with Him of His glory.
The heirs of God have come from garrets, from hovels, from dungeons, from scaffolds, from mountains, from des- erts, from the caves of the earth, from the caverns of the sea. On earth they were ‘‘destitute, afflicted, tormented.’’ Millions went down to the grave loaded with infamy, be- cause they steadfastly refused to yield to-the deceptive claims of Satan. By human tribunals they were adjudged the vilest of criminals. But now ‘‘God is judge Himself.’’’ Now the ‘decisions of earth are reversed ‘‘The rebuke of His people shall He take away.’’* ‘‘They shall call them, The holy people, The redeemed of the Lord.’’ He hath appointed ‘‘to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.’’* They are no longer feeble, afflicted, scattered, and oppressed. Henceforth they are to be ever with the Lord. They stand before the throne clad in richer robes than the most honored of the earth have ever worn. They are crowned with diadems more glorious than were ever placed upon the brow of earthly monarchs. The days of pain and weeping are forever ended. The King of glory has wiped the tears from all faces; every cause of grief has been removed. Amid the waving of palm-branches they pour forth a song of praise, clear, sweet, and harmonious; _ every voice takes up the strain, until the anthem swells through the vaults of heaven, ‘‘Salvation to our God which sitteth upon the throne, and unto the Lamb.’’ And all the inhabitants of heaven respond in the ascription, ‘‘Amen:
SP Sa 10020; * Isa, 25:8, $iisa, (62:12); 613.
GOD’S PEOPLE DELIVERED 651
Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever and ever,’’*
In this life we can only begin to understand the won- derful theme of redemption. With our finite comprehension we may consider most earnestly the shame and the glory, the life and the death, the justice and the mercy, that meet in the cross; yet with the utmost stretch of our mental powers we fail to grasp its full significance. The length and the breadth, the depth and the height, of redeeming love are but dimly comprehended. The plan of redemp- tion will not be fully understood, even when the ransomed see as they are seen and know as they are known; but through the eternal ages, new truth will continually unfold to the wondering and delighted mind. Though the griefs and pains and temptations of earth are ended, and the cause removed, the people of God will ever have a distinct, intelligent knowledge of what their salvation has cost.
The cross of Christ will be the science and the song of the redeemed through all eternity. In Christ glorified they will behold Christ crucified. Never will it be forgotten that He whose power created and upheld the unnumbered worlds through the vast realms of space, the Beloved of God, the Majesty of heaven, He whom cherub and shining seraph delighted to adore,— humbled Himself to uplift fallen man; that He bore the guilt and shame of sin, and the hiding of His Father’s face, till the woes of a lost world broke His heart, and crushed out His life on Calvary’s cross. That the Maker of all worlds, the Arbiter of all destinies, should lay aside His glory, and humiliate Himself from love to man, will ever excite the wonder and adoration of the uni- verse. As the nations of the saved look upon their Re- deemer, and behold the eternal glory of the Father shining in His countenance; as they behold His throne, which is from everlasting to everlasting, and know that His kingdom is to have no end, they break forth in rapturous song,
Rev. 7:10, 12.
652 THE GREAT CONTROVERSY
‘‘Worthy, worthy is the Lamb that was slain, and hath redeemed us to God by His. own most precious blood !’’
The mystery of the cross explains all other mysteries. In the light that streams from Calvary, the attributes of God which had filled us with fear and awe appear beautiful and attractive. Mercy, tenderness, and parental love are seen to blend with holiness, justice, and power. While we behold the majesty of His throne, high and lifted up, we see His character in its gracious manifestations, and comprehend, as never before, the significance of that endearing title, *“Our, Wather./’ .
It will be seen that He who is infinite in wisdom could devise no plan for our salvation except the sacrifice of His Son. The compensation for this sacrifice is the joy of peopling the earth with ransomed beings, holy, happy, and immortal. The result of the Saviour’s conflict with the powers of darkness is joy to the redeemed, redounding to the glory of God throughout eternity. And such is the value of the soul that the Father is satisfied with the price paid; and Christ Himself, beholding the fruits of His great sacrifice, is satisfied.
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NOLEN TTY.
DESOLATION. OF “LHE EARTH — 41
‘‘Hpr sins have reached unto heaven, and God hath remembered her iniquities.’? ‘‘In the eup which she hath filled, fill to her double. How much she hath glorified her- self, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, . . . saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come.’’*
‘“The merchants of the earth,’’ that have ‘‘waxed rich through the abundance of her delicacies,’’ ‘‘shall stand afar off for the fear of her torment, weeping and wailing, and saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to naught.’’’
Such are the judgments that fall upon Babylon in the day of the visitation of God’s wrath. She has filled up the measure of her iniquity; her time has come; she is ripe for destruction.
1 Rev. 18:5-10. ? Rev, 18:3, 15-17. (653) 47 Contro.
654 THE GREAT CONTROVERSY
When the voice of God turns the captivity of His people, there is a terrible awakening of those who have lost ali in the great conflict of life. While probation continued they were blinded by Satan’s deceptions, and they justified their course of sin. The rich prided themselves upon their supe- riority to those who were less favored; but they had ob- tained their riches by violation of the law of God. They had neglected to feed the hungry, to clothe the naked, to deal justly, and to love mercy. They had sought to exalt themselves, and to obtain the homage of their fellow-crea- tures. Now they are stripped of all that made them great, and are left destitute and defenseless. They look with ter- ror upon the destruction of the idols which they preferred before their Maker. They have sold their souls for earthly riches and enjoyments, and have not sought to become rich toward God. The result is, their lives are*a failure; their pleasures are now turned to gall, their treasures to corrup- tion. The gain of a lifetime is swept away in a moment. The rich bemoan the destruction of their grand houses, the scattering of their gold and silver. But their lamentations are silenced by the fear that they themselves are to perish with their idols.
The wicked are filled with regret, not because of their sinful neglect of God and their fellow-men, but because God has conquered. They lament that the result is what it is; but they do not repent of their wickedness. They would leave no means untried to conquer if they could.
The world see the very class whom they have mocked and derided, and desired to exterminate, pass unharmed through pestilence, tempest, and earthquake. He who is to the transgressors of His law a devouring fire, is to His people a safe pavilion.
The minister who has sacrificed truth to gain the favor of men, now discerns the character and influence of his teachings. It is apparent that the omniscient eye was fol- lowing him as he stood in the desk, as he walked the streets, as he mingled with men in the various scenes of life. Every
DESOLATION OF THE EARTH 655
emotion of the soul, every line written, every word uttered, every act that led men to rest in a refuge of falsehood, has been scattering seed; and now, in the wretched, lost souls around him, he beholds the harvest.
Saith the Lord: ‘‘They have healed the hurt of the daughter of My people slightly, saying, Peace, peace; when there is no peace.’’ ‘‘ With lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life.’’’
‘“Woe be unto the pastors that destroy and scatter the sheep of My pasture! ... Behold, I will visit upon you the evil of your doings.’’ ‘‘Howl, ye shepherds, and ery; and wallow yourselves in the ashes, ye principal of the flock: for your days for slaughter and your dispersions are accom- plished; . . . and the shepherds shall have no way to flee, nor the principal of the flock to escape.’’*
Ministers and people see that they have not sustained the right relation to God. They see that they have rebelled against the Author of all just.and righteous law. The set- ting aside of the divine precepts gave rise to thousands of springs of evil, discord, hatred, iniquity, until the earth became one vast field of strife, one sink of corruption. This is the view that now appears to those who rejected truth and chose to cherish error. No language can express the longing which the disobedient and disloyal feel for that which they have lost forever,— eternal life. Men whom the world has worshiped for their talents and eloquence now see these things in their true light. They realize what they have forfeited by transgression, and they fall at the feet of those whose fidelity they have despised and derided, and confess that God has loved them.
The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to
tJer, 8:11 Hzé. 13722. * Jer, 23:1, 2; 25:34, -35 (margin).
656 THE GREAT CONTROVERSY
persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘‘We are lost!’’ they ery, ‘‘and you are the cause of our ruin;’’ and they turn upon the false shepherds. The very ones that once admired them most, will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels, will be raised for their destruction. The swords which were to slay God’s people, are now employed to destroy their enemies. Everywhere there is strife and bloodshed. :
‘‘A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, He will plead with all flesh; He will give them that are wicked to the sword.’’* For six thousand years the great controversy has been in progress; the Son of God and His heavenly messen- gers have been in conflict with the power of the evil one, to warn, enlighten, and save the children of men. Now all have made their decision; the wicked have fully united with Satan in his warfare against God. The time has come for God to vindicate the authority of His downtrodden law. Now the controversy is not alone with Satan, but with men. ‘“The Lord hath a controversy with the nations;’’ ‘‘He will give them that are wicked to the sword.”’
The mark of deliverance has been set upon those ‘‘that sigh and that cry for all the abominations that be done.’’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: “‘Slay utterly old and young, both imaids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctu- ary.’’* Says the prophet, ‘‘They began at the ancient men which were before the house.’’* The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.
A Jer. 25931; 2 Eze. 9:1-6.
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““The Lord cometh out of His place to punish the inhab- itants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.’’?* ‘‘And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor.’’* In the mad strife of their own fierce passions, and by the awful outpouring of God’s unmingled wrath, fall the wicked inhabitants of the earth,— priests, rulers, and people, rich and poor, high and low. ‘‘And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried.’’*
At the coming of Christ the wicked are blotted from the face of the whole earth,— consumed with the spirit of His mouth, and destroyed by the brightness of His glory. Christ takes His people to the city of God, and the earth is emptied of its inhabitants. ‘‘Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.’’ ‘‘The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.’’ ‘‘Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhab- itants of the earth are burned.’’*
The whole earth appears like a desolate wilderness. The ruins of cities and villages destroyed by the earthquake, uprooted trees, ragged rocks thrown out by the sea or torn out of the earth itself, are scattered over its surface, while vast caverns mark the spot where the mountains have been rent from their foundations.
tIsa. 26:21. * Zech. 14:12, 13. 8 Jer. 25:33. *Tsa. 24:1, 3, 5, 6.
658 THE GREAT CONTROVERSY
Now the event takes place, foreshadowed in the last solemn service of the day of atonement. When the min- istration in the holy of holies had been completed, and the sins of Israel had been removed from the sanctuary by vir- tue of the blood of the sin-offering, then the scapegoat was presented alive before the Lord; and in presence of the congregation the high priest confessed over him ‘‘all the iniquities of the children of Israel, and all their transgres- sions in all their sins, putting them upon the head of the goat.’’* In like manner, when the work of atonement in the heavenly sanctuary has been completed, then in the presence of God and heavenly angels, ‘and the host of the redeemed, the sins of God’s people will be placed upon Satan; he will be declared guilty of all the evil which he has caused them to commit. And as the scapegoat was sent away into a land not inhabited, so Satan will be banished to the desolate earth, an uninhabited and dreary wilderness.
The revelator foretells the banishment of Satan, and the condition of chaos and desolation to which the earth is to be reduced; and he declares that this condition will exist for a thousand years. After presenting the scenes of the Lord’s second coming and the destruction of the wicked, the prophecy continues: “‘I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should de- ceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.’’*
That the expression ‘‘bottomless pit’’ represents the earth in a state of confusion and darkness, is evident from other scriptures. Concerning the condition of the earth ‘‘in the beginning,’’ the Bible record says that it ‘‘was without form, and void; and darkness was upon the face of the deep.’’* Prophecy teaches that it will be brought
tLey. 16:21. * Rev. 20:1-3. >Gen. 1:2. The word here translated ‘‘deep’’ is the same that in Rey. 20:1-3 is rendered ‘‘ bottomless pit.’’
DESOLATION OF THE EARTH 659
back, partially at least, to this condition. Looking forward to the great day of God, the prophet Jeremiah declares: ‘‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the moun- tains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’’* :
Here is to be the home of Satan with his evil angels for a thousand years. Limited to the earth, he will not have access to other worlds, to tempt and annoy those who have never fallen. It is in this sense that he is bound: there are none remaining, upon whom he can exercise his power. He is wholly cut off from the work of deception and ruin which for so many centuries has been his sole delight.
The prophet Isaiah, looking forward to the time of Satan’s overthrow, exclaims: ‘‘How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! .. . Thou hast said in thine heart, I will ascend into heaven, IT will exalt my throne above the stars of God.’’ ‘‘I will be like the Most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall nar- rowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and de- stroyed the cities thereof; that opened not the house of his prisoners???”
For six thousand years, Satan’s work of rebellion has ‘“made the earth to tremble.’’ He has ‘‘made the world as a wilderness, and_destroyed the cities thereof.’’ And ‘‘he opened not the house of his prisoners.’? For six thousand years his prison-house has received God’s people, and he would have held them captive forever, but Christ has broken his bonds, and set the prisoners free.
1 Jer, 4:23-27, 2Tsa. 14:12-17.
660 THE GREAT CONTROVERSY
Even the wicked are now placed beyond the power of Satan; and alone with his evil angels he remains to realize the effect of the curse which sin has brought. ‘“‘The king of the nations, even all of them, lie in glory, every one in his own house [the grave]. But thou art cast out of thy grave like an abominable branch. ... Thou shalt not be joimed with them in burial, because thou hast destroyed thy land, and slain thy people.’’’*
For a thousand years, Satan will wander to and fro in the desolate earth, to behold the results of his rebellion against the law of God. During this time his sufferings are intense. Since his fall, his life of unceasing activity has banished reflection; but he is now deprived of his power, and left to contemplate the part which he has acted since first he rebelled against the government of heaven, and to look forward with trembling and terror to the dreadful future, when he must suffer for all the evil that he has done, and be punished for the sins that he has caused to be committed.
To God’s people, the captivity of Satan will bring glad ness and rejoicing. Says the prophet: ‘‘It shall come to pass in the day that the Lord shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve, that thou shalt take up this proverb against the king of Babylon [here representing Satan], and say, How hath the oppressor ceased! .. The Lord hath broken the staff of the wicked, the scepter of the rulers; that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained.’’’
During the thousand years between the first and the second resurrection, the Judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of
+Tsa, 14:18-20. *Tsa, 14:3-6, RB. V.
DESOLATION OF THE EARTH 661
the hearts.’’* Daniel declares that when the Ancient of days came, “‘judgment was given to the saints of the Most High.”’* At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘‘I saw thrones, and they sat upon them, and judgment was given unto them.’’ ‘‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’’* It is at this time that, as foretold by Paul, ‘‘the saints shall judge the world.’’* In union with Christ they judge the wicked, comparing their acts with the statute-book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
Satan also and evil angels are judged by. Christ and His people. Says Paul, ‘‘Know ye not that we shall judge angel?’’* And Jude declares that ‘‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’’*
At the close of the thousand years the second resurrec- tion will take place. Then the wicked will be raised from the dead, and appear before God for the execution of ‘‘the judgment written.’’ Thus the revelator, after describing the resurrection of the righteous, says, ‘‘The rest of the dead lived not again until the thousand years were finished.’’° And Isaiah declares, concerning the wicked, ‘‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’’”
an @OLe TO: Dan. 7:22. ® Rev. 20:4, 6; 1 Cor. 6:2, 3. * Jude 6. > Rev. 20:5; Isa, 24:22.
At the close of the thousand years, Christ again returns to the earth. He is accompanied by the host of the redeemed, and attended by a retinue of angels. As He descends in terrific majesty, He bids the wicked dead arise to receive their doom. They come forth, a mighty host, num- berless as the sands of the sea. What a contrast to those who were raised at the first resurrection! The righteous were clothed with immortal youth and beauty. The wicked bear the traces of disease and death.
Every eye in that vast multitude is turned to behold the glory of the Son of God. With one voice the wicked hosts exclaim, ‘‘Blessed is He that cometh in the name of the Lord!’’ It is not love to Jesus that inspires this utterance. The force of truth urges the words from unwilling lips. As the wicked went into their graves, so they come forth, with the same enmity to Christ, and the same spirit of rebellion. They are to have no new probation, in which to remedy the defects of their past lives. Nothing would be gained by this. A lifetime of transgression has not softened their hearts. A second probation, were it given them, would be occupied as was the first, in evading the requirements of God and exciting rebellion against Him.
Christ descends upon the Mount of Olives, whence, after. His resurrection, He ascended, and where angels repeated the promise of His return. Says the prophet: ‘‘The Lord my
(662)
THE CONTROVERSY ENDED 663
God shall come, and all the saints with Thee.’’ ‘‘And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof, ... and there shall be a very great valley.’’ ‘‘And the Lord shall be king over all the earth: in that day shall there be one Lord, and His name one.’’* As the New Jerusalem, in its dazzling splen- dor, comes down out of heaven, it rests upon the place puri- fied and made ready to receive it, and Christ, with His people and the angels, enters the holy city.
Now Satan prepares for a last mighty struggle for the supremacy. While deprived of his power, and cut off from his work of deception, the prince of evil was miserable and dejected; but as the wicked dead are raised, and he sees the vast multitudes upon his side, his hopes revive, and he determines not to yield the great controversy. He will marshal all the armies of the lost under his banner, and through them endeavor to execute his plans. The wicked are Satan’s captives. In rejecting Christ they have accepted the rule of the rebel leader. They are ready to receive his suggestions and to do his bidding. Yet, true to his early cunning, he does not acknowledge himself to be Satan. He claims to be the prince who is the rightful owner of the world, and whose inheritance has been unlawfully wrested from him. He represents himself to his deluded subjects as a redeemer, assuring them that his power has brought them forth from their graves, and that he is about to rescue them from the most cruel tyranny. The presence of Christ having been removed, Satan works wonders to support his claims. He makes the weak strong, and inspires all with his own spirit and energy. He proposes to lead them against the camp of the saints, and to take possession of the city of God. With fiendish exultation he points to the unnumbered millions who have been raised from the dead, and declares that as their leader he is well able to over- throw the city, and regain his throne and his kingdom.
1 Zech, 14:5, 4, 9.
664 THE GREAT CONTROVERSY
In that vast throng are multitudes of the long-lived race that existed before the flood; men of lofty stature and giant intellect, who, yielding to the control of fallen angels, de- voted all their skill and knowledge to the exaltation of themselves; men whose wonderful works of art led the world to idolize their genius, but whose cruelty and evil inventions, defiling the earth and defacing the image of God, caused Him to blot them from the face of His creation. There are kings and generals who conquered nations, val- iant men who never lost a battle, proud, ambitious warriors whose approach made kingdoms tremble. In death these experienced no change. As they come up from the grave, they resume the current of their thoughts just where it ceased. They are actuated by the same desire to conquer that ruled them when they fell. "
Satan consults with his angels, and then with these kings and conquerors and mighty men. They look upon the strength and numbers on their side, and declare that the army within the city is small in comparison with theirs, and that it can be overcome. They lay their plans to take possession of the riches and glory of the New Jerusalem. All immediately begin to prepare for battle. Skilful arti- sans construct implements of war. Military leaders, famed for their success, marshal the throngs of warlike men into companies and divisions,
At last the order to advance is given, and the countless host moves on,— an army such as was never summoned by earthly conquerors, such as the combined forees of all ages since war began on earth could never equal. Satan, the mightiest of warriors, leads the van, and his angels unite their forces for this final struggle. Kings and warriors are in his train, and the multitudes follow in vast companies, each under its appointed leader. With military precision, the serried ranks advance over the earth’s broken and un- even surface to the city of God. By command of Jesus, the gates of the New Jerusalem are closed, and the armies of Satan surround the city, and make ready for the onset.
THE CONTROVERSY ENDED 665
Now Christ again appears to the view of His enemies, Far above the city, upon a foundation of burnished gold, is a throne, high and lifted up. Upon this throne sits the Son of God, and around Him are the subjects of His kingdom. The power and majesty of Christ no language can describe, no pen portray. The glory of the Eternal Father is en- shrouding His Son. The brightness of His presence fills the city of God, and flows out beyond the gates, flooding the whole earth with its radiance.
Nearest the throne are those who were once zealous in the cause of Satan, but who, plucked as brands from the burn- ing, have followed their Saviour with deep, intense devotion. Next are those who perfected Christian characters in the midst of falsehood and infidelity, those who honored the law of God when the Christian world declared it void, and the millions, of all ages, who were martyred for their faith. And beyond is the ‘‘great multitude, which no man could number, of all nations, and kindreds, aud people, and - tongues, ... before the throne, and before the Lamb, clothed with white robes, and palms in their hands.’’’ Their warfare is ended, their victory won. They have run the race and reached the prize. The palm branch in their hands is a symbol of their triumph, the white robe an em- blem of the spotless righteousness of Christ which now is theirs.
The redeemed raise a song of praise that echoes and re- echoes through the vaults of heaven, ‘‘Salvation to our God which sitteth upon the throne, and unto the Lamb.’’ And angel and seraph unite their voices in adoration. As the redeemed have beheld the power and malignity of Satan, they have seen, as never before, that no power but that of Christ could have made them conquerors. In all that shining throng there are none to ascribe salvation to themselves, as if they had prevailed by their own power and goodness. Nothing is said of what they have done or suf- fered; but the burden of every song, the keynote of every anthem, is, Salvation to our God, and unto the Lamb.
aRev. 7:9)
666 THE GREAT CONTROVERSY
In the presence of the assembled inhabitants of earth and heaven the final coronation of the Son of God takes place. And now, invested with supreme majesty and power, the King of kings pronounces sentence upon the rebels against His government, and executes justice upon those who have transgressed His law and oppressed His people. Says the prophet of God: ‘‘I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’’*
As soon as the books of record are opened, and the eye of Jesus looks upon the wicked, they are conscious of every sin which they have ever committed. They see just where their feet diverged from the ‘path of purity and _ holiness, just how far pride and rebellion have carried them in the violation of the law of God. The seductive temptations which they encouraged by indulgence in sin, the blessings perverted, the messengers of God despised, the warnings rejected, the waves of merey beaten back by the stub- born, unrepentant heart,—all appear as if written in letters of fire. ;
Above the throne is revealed the cross; and like a pano- ramie view appear the scenes of Adam’s temptation and fall, and the successive steps in the great plan of redemp- tion. The Saviour’s lowly birth; His early life of sim- plicity and obedience; His baptism in Jordan; the fast and temptation in the wilderness; His public ministry, unfold- ing to men heaven’s most precious blessings; the days crowded with deeds of love and mercy, the nights of prayer and watching in the solitude of the mountains; the plottings of envy, hate, and malice which repaid His benefits; the awful, mysterious agony in Gethsemane, beneath the erush- ing weight of the sins of the whole world; His betrayal into the hands of the murderous mob; the fearful events
*Rey, 20:11, 12,
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of that night of horror,—the unresisting prisoner, for- saken by His best-loved disciples, rudely hurried through the streets of Jerusalem; the Son of God exultingly dis- played before Annas, arraigned in the high priest’s palace, in the judgment-hall of Pilate, before the cowardly and eruel Herod, mocked, insulted, tortured, and condemned to die,— all are vividly portrayed.
And now before the swaying multitude*are revealed the final scenes,— the patient Sufferer treading the path to Cal- vary; the Prince of heaven hanging upon the cross; the haughty priests and the jeering rabble deriding His ex- piring agony; the supernatural darkness; the heaving earth, the rent rocks, the open graves, marking the moment when the world’s Redeemer yielded up His life.
The awful spectacle appears just as it was. Satan, his angels, and his subjects have no power to turn from the picture of their own work. Each actor recalls the part which he performed. Herod, who slew the innocent chil- dren of Bethlehem that he might destroy the King of Israel; the base Herodias, upon whose guilty soul rests the blood of John the Baptist; the weak, time-serving Pilate; the mock- ing soldiers; the priests and rulers and the maddened throng who eried, ‘‘His blood be on us, and on our children!’’— all behold the enormity of their guilt. They vainly seek to hide from the divine majesty of His countenance, outshining the glory of the sun, while the redeemed cast their crowns at the Saviour’s feet, exclaiming, ‘‘He died for me!”’
Amid the ransomed throng are the apostles of Christ, the heroic Paul, the ardent Peter, the loved and loving John, and their true-hearted brethren, and with them the vast host of martyrs; while outside the walls, with every vile and abominable thing, are those by whom they were per- secuted, imprisoned, and slain. There is Nero, that monster of cruelty and vice, beholding the joy and exaltation of those whom he once tortured, and in whose extremest anguish he found satanic delight. His mother is there to witness the result of her own work; to see how the evil stamp of char-
668 THE GREAT CONTROVERSY
acter transmitted to her son, the passions encouraged and developed by her influence and example, have borne fruit in crimes that caused the world to shudder.
There are papist priests and prelates, who claimed to be Christ’s ambassadors, yet employed the rack, the dungeon, and the stake to control the consciences of His people. There are the proud pontiffs who exalted themselves above God, and presumed t6 change the law of the Most High. Those pretended fathers of the church have an account to render to God from which they would fain be excused. Too late they are made to see that the Omniscient One is jealous of His law, and that He will in no wise clear the guilty. They learn now that Christ identifies His interest with that of His suffering people; and they feel the force of His own words, ‘“‘Inasmuch as ye have done it unto one ef the least of these My brethren, ye have done it unto Me.’’*
The whole wicked world stand arraigned at the bar of God, on the charge of high treason against the government of heaven. They have none to plead their cause; they are without excuse; and the sentence of eternal death is pro- nounced against them.
It is now evident to all that the wages of sin is not noble independence and eternal life, but slavery, ruin, and death. The wicked see what they have forfeited by their life of rebellion. The far more exceeding and eternal weight of glory was despised when offered them; but how desirable it now appears. ‘‘All this,’’ eries the lost soul, ‘‘I might have had; but I chose to put these things far from me. Oh, strange infatuation! I have exchanged peace, happi- ness, and honor, for wretchedness, infamy, and despair.’’ All see that their exclusion from heaven is just. By their lives they have declared, ‘‘We will not have this Jesus to reign over us.’’
As if entranced, the wicked have looked upon the coro- nation of thé Son of God. They see in His hands the tables of the divine law, the statutes which they have despised and transgressed. They witness the outburst of wonder, rapture,
* Matt. 25:40.
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and adoration from the saved; and as the wave of melody sweeps over the multitudes without the city, all with one voice exclaim, ‘‘Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints;’’* and falling prostrate, they worship the Prince of life.
Satan seems paralyzed as he beholds the glory and majesty of Christ. He who was once a covering cherub remembers whence he has fallen. A shining seraph, ‘‘son of the morning;’’ how changed, how degraded! From the council where once he was honored, he is forever excluded. He sees another now standing near to the Father, veiling His glory. He has seen the crown placed upon the head of Christ by an angel of lofty stature and majestic presence, and he knows that the exalted position of this angel might have been his.
Memory recalls the home of his innocence and purity, the peace and content that were his until he indulged in murmuring against God, and envy of Christ. His accu- sations, his rebellion, his deceptions to gain the sympathy and support of the angels, his stubborn persistence in mak- ing no effort for self-recovery when God would have granted him forgiveness,— all come vividly before him. He reviews his work among men and its results,;—the enmity of man toward his fellow-man, the terrible destruction of life, the rise and fall of kingdoms, the overturning of thrones, the long succession of tumults, conflicts, and revolutions. He recalls his constant efforts to oppose the work of Christ and to sink man lower and lower. He sees that his hellish plots have been powerless to destroy those who have put their trust in Jesus. As Satan looks upon his kingdom, the fruit of his toil, he sees only failure and ruin. He has led the multitudes to believe that the city of God would be an easy prey; but he knows that this is false. Again and again, in the progress of the great controversy, he has been defeated, and compelled to yield. He knows too well the power and majesty of the Eternal.
Rey. 15:3.
48 Contro.
670 THE GREAT CONTROVERSY
The aim of the great rebel has ever been to justify him- self, and to prove the divine government responsible for the rebellion. To this end he has bent all the power of his giant intellect. He has worked deliberately and systemat- ically, and with marvelous success, leading vast multitudes to accept his version of the great controversy which has been so long in progress. For thousands of years this chief of conspiracy has palmed off falsehood for truth. But the time has now come when the rebellion is to be finally de- feated, and the history and character of Satan disclosed. In his last great effort to dethrone Christ, destroy His peo- ple, and take possession of the city of God, the arch-deceiver has been fully unmasked. Those who have united with him see the total failure of his cause. Christ’s followers and the loyal angels behold the full extent of his machinations against the government of God. He is the object of uni- versal abhorrence.
Satan sees that his voluntary rebellion has unfitted him for heaven. He has trained his powers to war against God; the purity, peace, and harmony of heaven would be to him supreme torture. His accusations against the merey and justice of God are now silenced. The reproach which he has endeavored to cast upon Jehovah rests wholly upon himself. And now Satan bows down, and confesses the justice of his sentence.
‘““Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: for all nations shall come and worship before Thee; for Thy judgments are made manifest.’’* Every question of truth and error in the long- standing controversy has now been made plain. The re- sults of rebellion, the fruits of setting aside the divine statutes, have been laid open to the view of all created in- telligences. The working out of Satan’s rule in contrast with the government of God, has been presented to the whole universe. Satan’s own works have condemned him. God’s wisdom, His justice, and His goodness stand fully vindicated. It is seen that all His dealings in the great
Rev. 15:4,
THE CONTROVERSY ENDED 671
controversy have been conducted with respect to the eternal good of His people, and the good of all the worlds that He has created. ‘‘All Thy works shall praise Thee, O Lord; and Thy saints shall bless Thee.’’* The history of sin will stand to all eternity as a witness that with the existence of -God’s law is bound up the happiness of all the beings He has created. With all the facts of the great controversy in view, the whole universe, both loyal and rebellious, with one accord declare, ‘‘Just and true are Thy ways, Thou King of saints.”’
Before the universe has been clearly presented the great sacrifice made by the Father and the Son in man’s behalf. The hour has come when Christ occupies His rightful posi- tion, and is glorified above principalities and powers and every name that is named. It was for the joy that was set before Him,— that He might bring many sons unto glory,— that He endured the cross and despised the shame. And inconeceivably great as was the sorrow and the shame, yet greater is the joy and the glory. He looks upon the re- deemed, renewed in His own image, every heart bearing the perfect impress of the divine, every face reflecting the like- ness of their King. He beholds in them the result of the travail of His soul, and He is satisfied. Then, in a voice that reaches the assembled multitudes of the righteous and the wicked, He declares, ‘‘Behold the purchase of My blood! For these I suffered, for these I died, that they might dwell in My presence throughout eternal ages.’’ And the song of praise ascends from the white-robed ones about the throne, ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.’’ *
Notwithstanding that Satan has been constrained to ac- knowledge God’s justice, and to bow to the supremacy of Christ, his character remains unchanged. The spirit of re- bellion, like a mighty torrent, again bursts forth. Filled with frenzy, he determines not to yield the great contro- versy. The time has come for a last desperate struggle
1Pg, 145:10. es * Rey. 5:12 22
672 THE GREAT CONTROVERSY
against the King of heaven. He rushes into the midst of his subjects, and endeavors to inspire them with his own fury, and arouse them to instant battle. But of all the countless millions whom he has allured into rebellion, there are none now to acknowledge his supremacy. His power is at an end. The wicked are filled with the same hatred of God that inspires Satan; but they see that their case is hopeless, that they cannot prevail against Jehovah. Their rage is kindled against Satan and those who have been his agents in deception, and with the fury of demons they turn upon them. F
Saith the Lord: ‘‘Because thou hast set thine heart as the heart of God; behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit.’’ “‘I will destroy thee, O covering cherub, from the midst of the stones of fire... . I will cast thee to the ground, I will lay thee before kings, that they may behold thee... . I will bring thee to ashes upon the earth in the sight of all them that behold thee. ... Thou shalt be a terror, and never shalt thou be any more.’’’
‘“Every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.’’? ‘‘The indignation of the Lord is upon all nations, and His fury upon all*their armies: He hath utterly destroyed them, He hath delivered them to the slaughter.’? ‘‘Upon the wicked He shall rain quick burning coals, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.’’* Fire comes down from God out of heaven. The earth is broken up. The weapons con- cealed in its depths are drawn forth. Devouring flames burst. from every yawning chasm. The very rocks are on fire. The day has come that shall burn as an oven. The elements melt with fervent heat, the earth also, and the works that are therein are burned up. The earth’s surface
1Hze, 28:6-8, 16-19. *Isa. 9:5; 34:2; Ps. 11:6 (margin).
* Mal. 4:1; 2 Peter 3:10.
THE CONTROVERSY ENDED 673
seems one molten mass,—a vast, seething lake of fire. It is the time of the judgment and perdition of ungodly men,— “‘the day of the Lord’s vengeance, and the year of recom- -penses for the controversy of Zion.’’*
The wicked receive their recompense in the earth.’ They ‘*shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts.’’* Some are destroyed as in a moment, while others suffer many days. All are punished ‘‘according to their deeds.’’ The sins of the righteous hay- ing been transferred to Satan, he is made to suffer not only for his own rebellion, but for all the sins which he has eaused God’s people to commit. His punishment is to be far greater than that of those whom he has deceived. After all have perished who fell by his deceptions, he is still to live and suffer on. In the cleansing flames the wicked are at last destroyed, root and branch,— Satan the root, his fol- lowers the branches. The full penalty of the law has been visited; the demands of justice have been met; and heaven and earth, beholding, declare the righteousness of Jehovah.
Satan’s work of ruin is forever ended. For six thousand years he has wrought his will, filling the earth with woe, and causing grief throughout the universe. The. whole creation has groaned and travailed together in pain. Now God’s creatures are forever delivered from his presence and temptations. ‘‘The whole earth is at rest, and.is quiet: they [the righteous] break forth into singing.’’* And a shout of praise and triumph ascends from the whole loyal uni- verse. ‘‘The voice of a great multitude,’’ ‘‘as the voice of many waters, and as the voice of mighty thunderings,’’ is heard, saying, ‘‘Alleluia; for the Lord God omnipotent reigneth.’’
While the earth was wrapped in the fire of destruction, the righteous abode safely in the holy city. Upon those that had part in the first resurrection, the second death has no power. While God is to the wicked a consuming fire, He is to His people both a sun and a shield.’
1 Tse. 3478;) Prov, 11:31, **Mal. 4:1. esa. las “Rev. 20:6; Ps, 84:11.
2
674 THE GREAT CONTROVERSY
‘‘T saw a new heaven and a new earth: for the first heaven and the first earth were passed away.’’* The fire that consumes the wicked purifies the earth. Every trace of the curse is swept away. No eternally burning hell will keep before the ransomed the fearful consequences of sin.
One reminder alone remains: our Redeemer will ever | bear the marks of His crucifixion. Upon His wounded head, upon His side, His hands and feet, are the only traces of the cruel work that sin has wrought. Says the prophet, beholding Christ in His glory, ‘‘He had bright beams com- ing out of His side: -and there was the hiding of His power.’’* That pierced side whence flowed the crimson stream that reconciled man to God,— there is the Saviour’s glory, there ‘‘the hiding of His power.’’ ‘‘Mighty to save,’’ through the sacrifice of redemption, He was therefore strong to execute justice upon them that despised God’s mercy. And the tokens of His humiliation are His highest honor; through the eternal ages the wounds of Calvary will show forth His praise, and declare His power.
“‘O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion.’’® The time has come, to which holy men have looked with longing since the flaming sword barred the first pair from Eden,— the time for ‘‘the redemption of the purchased possession.’’*, The earth originally given to man as _ his kingdom, betrayed by him into the hands of Satan, and so long held by the mighty foe, has been brought back by the great plan of redemption. All that was lost by sin has been restored. ‘“‘Thus saith the Lord... that formed the earth and made it; He hath established it, He created it not in vain, He formed it to be inhabited.’’* God’s original pur- pose in the creation of the earth is fulfilled as it is made the eternal abode of the redeemed. ‘‘The righteous shall inherit the land, and dwell therein forever.’’*
A fear of making the future inheritance seem too ma- terial has led many to spiritualize away the very truths + Rey. 2:1. * Hab. 3:4 (margin), ® Micah 4:8; Eph. 1:14, *Tsa. 45:18, SPs 329.
THE CONTROVERSY ENDED 675
which lead us to look upon it as our home. Christ assured His disciples that He went to prepare mansions for them in the Father’s house. Those who accept the teachings of God’s word will not be wholly ignorant concerning the heavenly abode. And yet, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.’’* Human language is inadequate to describe the reward of the righteous. It will be known only to those who behold it. No finite mind can comprehend the glory of the Para- dise of God.
In the Bible the inheritance of the saved is called a coun- try. There the heavenly Shepherd leads His flock to fountains of living waters. The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations. There are ever-flowing streams, -clear as erystal, and beside them waving trees cast their shadows upon the paths prepared for the ransomed of the Lord. There the wide-spreading plains swell into hills of beauty, and the mountains of God rear their lofty summits. On those peaceful plains, beside -those living streams, God’s people, so long pilgrims and wanderers, shall find a home.
‘“‘My people shall dwell in a peaceful habitation, and in sure dwellings, and in quiet resting-places.’’ ‘‘ Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salva- tion, and thy gates Praise.’’ ‘‘They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another in- habit; they shalt not plant, and another eat: ... Mine elect shall long enjoy the work of their hands.’’*
There, ‘‘the wilderness and the solitary place shall be: glad for them; and the desert shall rejoice, and blossom as the rose.’’ ‘‘Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree.’’* ““The wolf also shall dwell with the lamb, and the leopard
#1 Cork i9. * Heb. 11:14-16. §Tsa. 32:18; 60:18; 65:21, 22. “Tea. 85:13 55:13,
676 THE GREAT CONTROVERSY
shall lie down with the kid; ... and a little child shall lead them.’’ ‘‘They shall not hurt nor destroy in all My holy mountain,’’* saith the Lord.
Pain cannot exist in the atmosphere of heaven. There will be no more tears, no funeral trains, no badges of mourn- ing. ‘‘There shall be no more death, neither sorrow, aor erying,... for the former things are passed away.’’* ‘The inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.’’*
There is the New Jerusalem, the metropolis of the glorified new earth, ‘‘a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.’’* ‘‘Her light was like unto a stone most precious, even like a jasper stone, clear as ecrystal.’’ ‘‘The nations of them which are saved ‘shall walk in the light of it: and the kings of the earth do bring their glory and honor into it.’’* Saith the Lord, ‘‘I will rejoice in Jerusalem, and joy in My people.’’* ‘‘The tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.’’*
In the city of God ‘‘there shall be no night.’’ None will need or desire repose. There will be no weariness in doing the will of God and offering praise to His name. We shall ever feel the freshness of the morning, and shall ever be far from its close. ‘‘And they need no candle, neither light of the sun; for the Lord God giveth them light.’’® The lhght of the sun will be superseded by a radiance which is not painfully dazzling, yet which immeasurably surpasses the brightness of our noontide. The glory of God and the Lamb floods the holy city with unfading light. The redeemed walk in the sunless glory of perpetual day.
- “T saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.’’* The people of God are privileged to hold open communion with the Father and the Son. ‘‘Now we see through a glass, darkly.’’* We be- hold the image of God reflected, as in a mirror, in the works
A Teal 136s 9888324 6253) Gosloy * Rev. 21:4, 11, 24, 3.
® Rev. 22:5; 21:22, *1 Cor, 13:12,
THE CONTROVERSY ENDED 677
of nature and in His dealings with men; but then we shall see Him face to face, without a dimming veil between. We shall stand in His presence, and behold the glory of His countenance. ;
There the redeemed shall ‘“‘know, even as also they are known.’’ The loves and sympathies which God Himself has planted” in the soul, shall there find truest and sweetest exercise. The pure communion with holy beings, the har- monious social life with the blessed angels and with the faith- ful ones of all ages, who have washed their robes and made them white in the blood of the Lamb, the sacred ties that bind together ‘‘the whole family in heaven and earth,’’ — these help to constitute the happiness of the redeemed.
There, immortal minds will contemplate with never- failing delight the wonders of creative power, the mys- teries of redeeming love. There will be no cruel, deceiving foe to tempt to forgetfulness of God. Every faculty will be developed, every capacity increased. The acquirement of knowledge will not weary the mind or exhaust the energies. There the grandest enterprises may be carried forward, the loftiest aspirations reached, the highest ambitions realized ; and still there will arise new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects to call forth the powers of mind and soul and body.
All the treasures of the universe will be open to the study of God’s redeemed. Unfettered by mortality, they wing their tireless flight to worlds afar,— worlds that thrilled with sorrow at the spectacle of human woe, and rang with songs of gladness at the tidings of a ransomed soul. With unutterable delight the children of earth enter into the joy and the wisdom of unfallen beings. They share the treasures of knowledge and understanding gained through ages upon ages in contemplation of God’s handi- work. With undimmed vision they gaze upon the glory of ereation,— suns and stars and systems, all in their ap- pointed order circling the throne of Deity. Upon all
* Eph. 3:15.
678 THE GREAT CONTROVERSY
things, from the least to the greatest, the Creator’s name is written, and in all are the riches of His power displayed.
And the years of eternity, as they roll, will bring richer and still more glorious revelations of God and of Christ. As knowledge is progressive, so will love, reverence, and happiness increase. The more men learn of God, the greater will be their admiration of His character. As Jesus opens before them the riches of redemption, and the amazing achievements in thé great controversy with Satan, the hearts of the ransomed thrill with more fervent devo- tion, and with more rapturous joy they sweep the harps of gold; and ten thousand times ten thousand and thousands of thousands of voices unite to swell the mighty chorus of praise. f
‘‘And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.’’*
The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of har- mony and gladness beats through the vast creation. From Him who created all, flow life and light and gladness, throughout the realms of illimitable space. From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love.
*Rey. 5:13,
Tp
APPENDIX
GENERAL NOTES
Page 50. TitLes.— In a passage which forms a part of the Roman canon law, Pope Innocent III. declares that the Roman pontiff is ‘‘the vicegerent upon earth, not of a mere man, but of very God;’’ and in a gloss on the passage it is explained that this is because he is the vice- gerent of Christ, who is ‘‘very God and very man.’’ (See Decretal.