Fara thestaae antes is meee TETNSE RII a5 3taR . SEO PN wean es erpessat : :LIBPARY OF THE UNIV. 2° TY OF VIRGINIA PRESENTED BY GENERAL CONFERENCE OF SEVENTH— DAY ADVENTISTS Sarre ET EAE EN LET ETT ETE Ed ETH TEN PESO DED TRUSS TAT EER En TG EN nee a Ee enc eef ornate | |ee eet eee epee SRI at area te x i H Hl H His ; ct peti tc trtiwered ote ye ere 1h erereest LBUEERTESTAT TEL EAEEY FYI VEAVERTESTAOAG ER LEUANY RV ENTE EY EGVERU EAT ET RAVER RAEN DEG ENGR RUE] EV EA ON En) ESTRUS Et Tod PUTER ete E Nyaan t}f ata LE att i 1 Contro' i | aH e ie Beil Pa ah BY i] il bs PAL an BI EI user EYTH UE BU EUTEFTEEUATT ES LESH ESU TEA TESTES ERD EULA a EFT ESTE GST TE FSS EES 6Deataedi Pear PETS U EEA La ASE LEUSEET! i The Great Controversy Between Christ and Satan THE CONFLICT OF THE AGES IN THE CHRISTIAN DISPENSATION eta BY ELLEN G. WHITE AUTHOR OF Retest rt eth es “Patriarchs and Prophets,” “Prophets and Kings,’ “The Desire of Ages,” “The Acts | of the Apostles,” and various other works U “Lo, I am with you alway, even unto the end of the world.” ©? PACIFIC PRESS PUBLISHING ASSOCIATION | MOUNTAIN VIEW, CALIFORNIA PORTLAND, OREGON CRISTOBAL, CANAL ZONE OMAHA, NEBRASKACopyright, 1888, 1907, 1911, by Mrs. E. G. White Entered at Stationers’ Hall Il re i 4 | Ween eet eit tad. aS Se se é E) » . | ee i SO a stl, Ds A225) DREFAC TE ee Tus book, reader, is not published to tell us that there is sin and woe and misery in this world. We know it all too well. This book is not published to tell us that there is an irreconcilable controversy between darkness and light, sin and righteousness, wrong and right, death and life. In our heart of hearts we know it, and know that we are partici- pators, actors, in the conf flict. But to every one of us comes at times a longing to know more of the great controversy. How did the controversy begin? or was it always here? What elements enter into its awfully complex aspect? How am I related to it? What is my responsibility? I find myself in this wor ld by no choice of my own. Does that mean to me evil or good ? What are the great principles involved? How long will the controversy continue? What will be its ending? Will this earth sink, as some scientists tell us, into the depths of a sunless, frozen, eternal night? or is there a better future before it, radiant with the light of life, warm with the eternal love of God? The question « comes closer still: How may the con- troversy in my own heart, the strife between inflowing self- ishness and outgoing love, be settled in the victory of good, and settled forever? What does the Bible say? What has God to teach us upon this question, eternally important to every soul? Questions like these meet us from every side. They rise insistent up from the depths of our own heart. They demand definite answer. Surely the God who created in us the longing for the better, the desire for the truth, will not withhold from us the answer to all needed knowledge; for “‘the Lord Je- hovah will do nothing, except He reveal His secret unto His servants the prophets,” Ree rereetar ern irr eee eter tiastOT iat erat eee eit at Seen eet ok eee te er PREFACE Tt is the aim of this book, reader, to help the troubled soul to a right solution of all these problems. It is written by one who has tasted and found that God is good, and who has learned in communion with God and the study of His word that the secret of the Lord is with them that fear Him, and that He will show them His covenant. That we may better understand the principles of the all-important controversy, in which the life of a universe is involved, the author has set it before us in great, con- erete object-lessons of the last twenty centuries. The book opens with the sad closing scenes of Jerusa- lem’s history, the city of God’s chosen, after her rejec- tion of the Man of Calvary, who came to save. Thence onward along the great highway of the nations, it points us to the persecutions of God’s children in the first cen- turies; the great apostasy which followed in His church; the world-awakening of the Reformation, in which some of the great principles of the controversy are clearly mani- fest; the awful lesson of the rejection of right principles by France; the revival and exaltation of the Scriptures, and their beneficent, life-saving influence; the religious awakening of the last days; the unsealing of the radiant fountain of God’s word, with its wonderful revelations of light and knowledge to meet the baleful upspringing of every delusion of darkness. The present impending conflict, with the vital prin- ciples involved, in which no one can be neutral, are simply, lucidly, strongly set forth. Last of all, we are told of the eternal and glorious victory of good over evil, right over wrong, hight over darkness, joy over sorrow, hope over despair, glory over shame, life over death, and everlasting, long-suffering love over vindictive hate. Former editions of this book have brought many souls to the True Shepherd; it is the prayer of the publishers that this edition may be even more fruitful of eternal good. THE PUBLISHERS. ETI A PERS ELETE Cr Eo LETTE Ea FRY TATE ESTES ETO LE TSE Ba 00 a PE TEBEFORE the entrance of sin, Adam enjoyed open com- munion with his Maker; but since man separated himself from God by transgression, the human race has been cut off from this high privilege. By the plan of redemption, however, a way has been opened whereby the inhabitants of the earth may still have connection with heaven. God has communicated with men by His Spirit, and divine light has been imparted to the world by revelations to His chosen servants. ‘‘Holy men of God spake as they were moved by the Holy Ghost.’”’ 2 Peter lg? During the first twenty-five hundred years of human history, there was no written revelation. Those who had been taught of God, communicated their knowledge to others, and it was handed down from father to son, through successive generations. The preparé ation of the written word began in the time of Moses. Inspired revelations were then embodied in an inspired book. This work continued during the long period of sixteen hundred years,— from Moses, the historian of creation and the law, to John, the recorder of the most sublime truths of the gospel. The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers. The truths revealed are all ‘‘given by inspiration of God’”’ (2 Tim. 3:16); yet they are expressed in the words of men. The Infinite One by His Holy Spirit has shed light into the minds and hearts of His servants. He has given dreams and visions, symbols and figures; and those to whom the Vv COFSsn tse rsteth neatier Lea SshrhauieppscE agi aricatichi heheh seai di Debacle pips sk hemesbcentbadeyr eae bea ahaa eee ae a = mete ° v1 INTRODUCTION truth was thus revealed, have themselves embodied the thought in human language. The ten commandments were spoken by God Himself, and were written by His own hand. They are of divine, and not of human composition. But the Bible, with its God-given truths expressed in the language of men, pre- sents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and the Son of man. Thus it is true of the Bible, as it was of Christ, that “‘the Word was made flesh, and dwelt among us.2? John d: 14, Written in different ages, by men who differed widely in rank and occupation, and in mental and spiritual en- dowments, the books of the Bible present a wide contrast in style, as well as a diversity in the nature of the sub- jects unfolded. Different forms of expression are employed by different writers; often the same truth is more strikingly presented by one than by another. And as several writers present a subject under varied aspects and relations, there may appear, to the superficial, careless, or prejudiced reader, to be discrepancy or contradiction, where the thoughtful, reverent student, with clearer insight, discerns the underlying harmony. As presented through different individuals, the truth is brought out in its varied aspects. One writer is more strongly impressed with one phase of the subject; he grasps those points that harmonize with his experience or with his power of perception and appreciation; another seizes upon a different phase; and each, under the guidance of the Holy Spirit, presents what is most forcibly impressed upon his own mind—a different aspect of the truth in each, but a perfect harmony through all. And the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experi- ences of life. God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and RETA TEE EY ETE EFT ETT STE EU EY PH PEAY ERS DO LTE) BB By ey ed edINTRODUCTION vii what to write. The treasure was intrusted to earthen ves- sels, yet it is, none the less, from Heaven. The testimony is conveyed through the imperfect expression of human language, yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth. In His word, God has committed to men the knowledge necessary for salvation. The Holy Scriptures are to be accepted as an authoritative, infallible revelation of His will. They are the standard of character, the revealer of doctrines, and the test of experience. ‘‘Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work.’’ 2 Tim. 3:16, 17, Revised Version. Yet the fact that God has revealed His will to men through His word, has not rendered needless the continued presence and guiding of the Holy Spirit. On the contrary, the Spirit was promised by our Saviour, to open the Word to His servants, to illuminate and apply its teachings. And since it was the Spirit of God that inspired the Bible, it is impossible that the teaching of the Spirit should ever be contrary to that of the Word. The Spirit was not given—nor can it ever be bestowed — to supersede the Bible; for the Scriptures explicitly state that the word of God is the standard by which all teach- ing and experience must be tested. Says the apostle John, ‘‘Believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.’’ 1 John 4:1. And Isaiah declares, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’’ Isa. 8: 20. Great reproach has been cast upon the work of the Holy Spirit by the errors of a class that, claiming its enlighten- ment, profess to have no further need of guidance from the word of God. They are governed by impressions which they regard as the voice of God in the soul. But the spirit Pater teen een Test Eaeepteterr taeRTE NS aera ae EN ca een eaee eee trees ee tnt ne Vill INTRODUCTION that controls them is not the Spirit of God. This following of impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin. It serves only to further the designs of the evil one. Since the ministry of the Holy Spirit is of vital importance to the church of Christ, it is one of the devices of Satan, through the errors of extremists and fanatics, to cast contempt upon the work of the Spirit, and cause the people of God to neglect this source of strength which our Lord Himself has provided. In harmony with the word of God, His Spirit was to continue its work throughout the period of the gospel dispensation. During the ages while the Scriptures of both the Old and the New Testament were being given, the Holy Spirit did not cease to communicate light to individ- ual minds, apart from the revelations to be embodied in the Sacred Canon. The Bible itself relates how, through the Holy Spirit, men received warning, reproof, counsel, and instruction, in matters in no way relating to the giving of the Scriptures. And mention is made of prophets in dif- ferent ages, of whose utterances nothing is recorded. In like manner, after the close of the canon of Scripture, the Holy Spirit was still to continue its work, to enlighten, warn, and comfort the children of God. 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.’’ ‘‘When He, the Spirit of truth, is come, He will guide you into all truth: ...and He will show you things to come.”’ John 14:26; 16:13. Seripture plainly teaches that these promises, so far from being limited to apostolic days, ex- tend to the church of Christ in all ages. The Saviour assures His followers, ‘‘I am with you alway, even unto the end of the world.’’ Matt. 28:20. And Paul declares that the gifts and manifestations of the Spirit were set in the church ‘‘for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge ATLA EY EY UT EAA VEY AA LHP TO ES EA 8INTRODUCTION 1X of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.’? Eph. 4:12, 13. For the believers at Ephesus the apostle prayed, ‘‘ That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His valling, and... what is the exceeding greatness of His power to us-ward who believe.’? Eph. 1:17-19. The min- istry of the divine Spirit in enlightening the understanding and opening to the mind the deep things of God’s holy word, was the blessing which Paul thus besought for the Ephesian church. After the wonderful manifestation of the Holy Spirit on the day of Pentecost, Peter exhorted the people to repent- ance and baptism in the name of Christ, for the remission of their sins: and he said: ‘‘ Ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall eall.’’ Acts 2:38, 39. In immediate connection with the scenes of the great day of God, the Lord by the prophet Joel has promised a special manifestation of His Spirit. Joel 2:28. This proph- ecy received a partial fulfilment in the outpouring of the Spirit on the day of Pentecost; but it will reach its full accomplishment in the manifestation of divine grace which will attend the closing work of the gospel. The great controversy between good and evil will in- crease in intensity to the very close of time. In all ages the wrath of Satan has been manifested against the church of Christ; and God has bestowed His grace and Spirit upon His people to strengthen them to stand against the power of the evil one. When the apostles of Christ were to bear His gospel to the world and to record it for all future ages, they were especially endowed with the enlightenment of the Spirit. But as the church approaches her final deliverance, Satan is to work with greater power. He comes down “‘hav- ing great wrath, because he knoweth that he hath but a PTT eee ee tests a tebeeeenen otra eeetsSe Si eat laa aah umd AR ed preheated ieee aaa eae merce ee x INTRODUCTION Short time.’’ Rev. 12:12. He will work ‘‘with all power and signs and lying wonders.’’ 2 Thess. 2:9. For six thou- sand years that master-mind that once was highest among the angels of God, has been wholly bent to the work of deception and ruin. And all the depths of satanic skill and subtlety acquired, all the cruelty developed, during these struggles of the ages, will be brought to bear against God’s people in the final conflict. And in this time of peril the followers of Christ are to bear to the world the warning of the Lord’s second advent; and a people are to be prepared to stand before Him at His coming, ‘‘ with- out spot, and blameless.’’ 2 Peter 3:14. At this time the special endowment of divine grace and power is not less needful to the church than in apostolic days. Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in dif- ferent ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God’s holy law. Satan’s enmity against Christ has been manifested against His followers. The same hatred of the principles of God’s law, the same policy of deception, by which error is made to appear as truth, by which human laws are substituted for the law of God, and men are led to worship the creature rather than the Creator, may be traced in all the history of the past. Satan’s efforts to mis- represent the character of God, to cause men to cherish a false conception of the Creator, and thus to regard Him with fear and hate rather than with love; his endeavors to set aside the divine law, leading the people to think themselves free from its requirements; and his persecution of those who dare to resist his deceptions, have been stead- fastly pursued in all ages. They may be traced in the history of patriarchs, prophets, and apostles, of martyrs and reformers. AT AUAEA EAB EETI ETUAT OR ELEY PUT EY ETH TAT AY Ed USES 7 UY EST SSP ELE LSE ETINTRODUCTION xl In the great final conflict, Satan will employ the same policy, manifest the same spirit, and work for the same end, as in all preceding ages. That which has been, will be, except that the coming struggle will be marked with a terrible intensity such as the world has never witnessed. Satan’s deceptions will be more subtle, his assaults more determined. If it were possible, he would lead astray the elect. Mark 13:22, Revised Version. As the Spirit of God has opened to my mind the great truths of His word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed,—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church, and that have been maintained by the witness of those who ‘““loved not their lives unto the death.’’ In these records we may see a foreshadowing of the con- flict before us. Regarding them in the light of God’s word, and by the illumination of His Spirit, we may see unveiled the devices of the wicked one, and the dangers which they must shun who would be found ‘‘without fault’’ before the Lord at His coming. The great events which have marked the progress of reform in past ages, are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have pre- sented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the been condensed into as little space as seemed understanding of their application. ther facts having consistent with a proper In some cases where a historian has so grouped toge 7) a¢3} ee wee eee a an Setar hy ~ _Fone teed mS neve t Bal a 7 i \ | xi INTRODUCTION events as to afford, in brief, a comprehensive view of the Subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presenta- tion of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works. It is not so much the object of this book to present new truths concerning the struggles of former times, as to bring out facts and principles which have a bearing on coming events. Yet viewed as a part of the controversy between the forces of light and darkness, all these records of the past are seen to have a new significance; and through them a light is cast upon the future, illumining the pathway of those who, like the reformers of past ages, will be called, even at the peril of all earthly good, to witness ‘‘for the word of God, and for the testimony of Jesus Christ.’’ To unfold the scenes of the great controversy between truth and error; to reveal the wiles of Satan, and the means by which he may be successfully resisted: to present a satisfactory solution of the great problem of evil, shedding such a light upon the origin and the final disposition of sin as to make fully manifest the justice and benevolence of God in all His deaiings with His creatures; and to show the holy, unchanging aature of His law, is the object of this book. That through its influence souls may be delivered from the power of darkness, and become ‘‘partakers of the inheritance of the saints in light,’’ to the praise of Him who loved us, and gave Himself for us, is the earnest prayer of the writer. E. GiaW. RATT U ERATURE ETD EY EETT ED Ea ERY EA PTY ERTS TE 0 LODE EY Bt BT DY A ED a EY RTGS PEGDA ED ORY Bo DUES On BOR CDIDS QS bSs\ CONTENTS I THE DESTRUCTION OF JERUSALEM - II PERSECUTION IN THE FIRST CENTURIES III THe APOSTASY - z - - IV THE WALDENSES-) - - - V JOHN WYCLIFFE - - - VI Huss AND JEROME - - - VII LUTHER’S SEPARATION FROM ROME - VIII LuTHER BEFORE THE DIET - = IX THe Swiss REFORMER - S : x PROGRESS OF REFORM IN GERMANY - xi PROTEST OF THE PRINCES - E XII THE FRENCH REFORMATION - XIII THE NETHERLANDS AND SCANDINAVIA - XIV LATER ENGLISH REFORMERS - XaV, THe BIBLE AND THE FRENCH REVOLUTIC XVI THE PruarRim FATHERS “ - VAL HERALDS OF THE MORNING - - XVIIL AN AMERICAN REFORMER - - XCIX Light THROUGH DARKNESS - - XX A Great RELIGIOUS AWAKENING - xX xXI A WARNING REJECTED - - XXII PROPHECIES FULFILLED - - XXIII Wuat Is THE SANCTUARY? Rotate etary Ere eee Testers Y bSeah arora an en aS Seataait teat Sipe ale nasAhan dat alabama caathatonenieae aoe St ned Sones renee tetas re xiv XXIV XXV XXVI XXVII XXVIII XXIX xeXEX XXXI XXXII XXXII XXXIV XXXV XXXVI XXXVII XX XVIII XXXTX XL XLI XLII CONTENTS IN THE HoLy or Ho.uies Gop’s Law IMMUTABLE : A Work or REForRM a MoperRN REVIVALS . : THE INVESTIGATIVE JUDGMENT THE ORIGIN oF Evin - = Enmity BETWEEN MAN AND SATAN AGENCY OF Evin Spirits - SNARES OF SATAN - - THE First GREAT DECEPTION - SPIRITUALISM - . AIMS OF THE PAPAcy - - THE IMPENDING CoNnFLICT. - THE SCRIPTURES A SAFEGUARD - THE FINAL WARNING > ‘THE TIME OF TROUBLE”’ - Gop’s PEOPLE DELIVERED - DESOLATION OF THE EARTH - THE CONTROVERSY ENDED - APPENDIX - : : INDEX OF SCRIPTURE REFERENCES GENERAL INDEX - - 2 423 433 451 461 479 492 505 d11 518 531 ool 563 082 593 603 613 635 653 662 679 691 697Z aw) i > } 1» x ne re e& ix C&S / LY a . ay —, = f N SX > aS oa g x eS >

thus alone,’’ said the Jewish leaders, ‘‘all men will believe on Him: and the Romans shall come and take away both our place and nation.’’* If Christ were sacrificed, they might once more become a strong, united people. Thus they rea- soned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish. Thus the Jewish leaders had ‘‘built up Zion with blood, > And yet, while they slew their Saviour because He reproved their sins, such was their and Jerusalem with iniquity.’ self-righteousness that they regarded themselves as God’s favored people, and expected the Lord to deliver them from ee 2? their enemies. Therefore,’’ continued the prophet, ‘‘shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.’’ * For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejecters of His gospel and the murderers of His Son. The parable of the unfruit- ful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘‘Cut it down; why cum- bereth it the ground?’’’ but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or re- 1 John 11:48. 2 Micah 3:12. 8TLuke 13:7.Se ese re UE tet ee seas ic Sabla apenas danadhateneenintae el stee CERES ee end ee 28 THE GREAT CONTROVERSY ceived the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be per- mitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrec- tion. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity. The long-suffering of God toward Jerusalem only con- firmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus, they rejected the last offer of mercy. Then God withdrew His protection from them, and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. MHer children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were be- yond reason,— controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the inno- cent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been say- ing, ‘‘Cause the Holy One of Israel to cease from before us.’?* Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the na- 4Isa. 30:11, RSE SRT AYU EUAN et Gt EoDESTRUCTION OF JERUSALEM 29 tion, and the highest civil and religious authorities were under his sway. The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other’s forces, and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down be- fore the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God’s own city. To establish their power more firmly, they bribed false prophets to proclaim, even while Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissen- sions, the blood of her children slain by one another’s hands crimsoning her streets, while alien armies beat down her fortifications and slew her men of war! All the predictions given by Christ concerning the de- struction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning, “‘ With what measure ye mete, it shall be measured to you again.’’’ Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were ter- rified by mysterious sounds; the earth trembled, and a mul- titude of voices were heard crying, ‘‘Let us depart hence.”’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by * Matt. 7:2. wastrel SLare eet ee Tt Seen ee ae eee ee ens aaa: Nanette se ore 30 THE GREAT CONTROVERSY immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.’ For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge, ee A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’’ This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only, ‘‘ Woe, woe to Jeru- salem!’’ ‘‘woe, woe to the inhabitants thereof!’’ His warn- ing ery ceased not until he was slain in the siege he had foretold. Not one Christian perished in the destruction of Jerusa- lem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘‘ When ye shall see Jerusalem compassed with armies,”’ said Jesus, ‘“then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’’* After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despair- ing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The prom- ised sign had been given to the waiting Christians, and now an opportunity was afforded for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country alse * Milman, ‘‘ History of the Jews,’’ book 13. *Luke 21:20, 21. HATTA REALTOR ATIATURY LOMA EEUT ECU EAT GES ATEDESTRUCTION OF JERUSALEM 31 had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety,—the city of Pella, in the land of Perea, beyond Jordan. The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews es- caped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stub- born resistance to the Romans which speedily brought un- utterable woe upon the doomed city. Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were as- sembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jeal- ousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. So fierce were the pangs of hunger that men would gnaw the leather of their belts and sandals and the covering of their shields. Great numbers of the people would steal out at night to gather wild plants growing outside the city walls, though many were seized and put to death with cruel torture, and often those who re- turned in safety were robbed of what they had gleaned at so great peril. The most inhuman tortures were inflicted by those in power, to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practised by men who were themselves well fed, and who were merely desir- ous of laying up a store of provision for the future. Seana otath ever eee tae sereawees sha teeters tataye een te re tn eee 32 THE GREAT CONTROVERSY Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged par- ents. The question of the prophet, ‘‘Can a woman forget her sucking child?’’* received the answer within the walls of that doomed city, ‘‘The hands of the pitiful women have sodden their own children: they were their meat in the 992 destruction of the daughter of my people. Again was fulfilled the warning prophecy given fourteen centuries be- fore: ‘‘The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, ... and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.’’* The Roman leaders endeavored to strike terror to the Jews, and thus cause them to surrender. Those prison- ers who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work con- tinued until, along the valley of Jehoshaphat and at Cal- vary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment- seat of Pilate: ‘‘His blood be on us, and on our children.’’* Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one en- tranced, he looked from the crest of Olivet upon the mag- nificent temple, and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders *Isa, 49:15, *Lam. 4:10. *Deut. 28:56,57. ‘Matt. 27:25. PEA EUBT ERT ETAATU RELLY EEA TEA ETS ERT Ey LA TRUE Ba TUBDESTRUCTION OF JERUSALEM 33 not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to sur- render, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the en- treaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another. The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired to his tent at night, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the cedar-lined chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting, ‘‘Ichabod!’’— the glory is departed. ‘“Mitus found it impossible to check the rage of the soldiery; he entered with his officers, and surveyed the interior of the sacred edifice. The splendor filled them with wonder; and as the flames had not yet penetrated to theeater ttt teats EYE vsen Penis a tM re a re ees ATL EETEEAE r i] 34 THE GREAT CONTROVERSY holy place, he made a last effort to save it, and springing forth, again exhorted the soldiers to stay the progress of the conflagration. The Liberalis endeavored to force obedience with his staff of office; but even respect for the emperor gave way to the furious animosity against the Jews, to the of battle, and to the insatiable hope of plunder. The soldiers saw everything centurion fierce excitement around them radiant with gold, which shone dazzlingly in the wild light of the flames; they supposed that inealeulable treasures were laid up in the sanctuary. A soldier, unper- ceived, thrust a lighted torch between the hinges of the The blinding smoke and fire forced the officers to retreat, and the noble edifice was left to its fate. ‘‘It was an appalling spectacle to the Roman — what was it to the Jew? The whole summit of the hill which commanded the blazed like a One after another the buildings fell in, with a tremendous erash, and were swallowed up in the fiery abyss. door: the whole building was in flames in an instant. city, voleano. The roofs of cedar were like sheets of flame; the gilded pinnacles shone like spikes of red light; the gate towers sent up tall columns of flame and smoke. The neighboring hills were lighted up; and dark groups of people were seen watching in horrible anxiety the progress of the destruction: the walls and heights of the upper city were crowded with faces, some pale with the agony of despair, others scowling unavailing vengeance. The shouts of the Roman soldiery as they ran to and fro, and the howlings of the insurgents who were perishing in the flames, mingled with the roaring of the conflagration and the thundering sound of falling timbers. The echoes of the mountains replied or brought back ‘the shrieks of the people on the heights; all along the walls resounded screams and wailings; men who were expiring with famine rallied their remaining strength to utter a ery of anguish and desolation. LOUDDESTRUCTION OF JERUSALEM 35 ‘‘The slaughter within was even more dreadful than the spectacle from without. Men and women, old and young, insurgents and priests, those who fought and those who entreated merey, were hewn down in indiscriminate car- nage. The number of the slain exceeded that of the slayers. The legionaries had to clamber over heaps of dead to carry on the work of extermination.’’’ After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them sol- itary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stu- pendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was ‘‘plowed like a field.’’* In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the con- queror’s triumph, thrown to wild beasts in the amphithea- ters. or scattered as homeless wanderers throughout the earth. The Jews had forged their own fetters; they had filled for themselves the cup of vengeance. In the utter destruc- tion that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Says the prophet, ‘(OQ Israel, thou hast destroyed thyself;’’ ‘‘for thou hast ’* Their sufferings are often rep- fallen by thine iniquity.’ resented as a punishment visited upon them by the direct decree of God. It is thus that the great deceiver seeks to eonceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the 1Milman, ‘‘ History of the Jews,’’ book 16. 2 Jer. 26:18, ® Hosea 13:9; 14:1. Ses Tats er eee iran) Sreserreseae net ret een Seu ea ges nd PEA FUBTT ERT EVERY URL LCA EE] ESV ERT ESTE AY LE TEV LY ET 36 THE GREAT CONTROVERSY destruction of Jerusalem are a demonstration of Satan’s vindictive power over those who yield to his control. We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthank. ful have great reason for gratitude for God’s merey and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but He leaves the rejecters of His merey to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown, which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace, and resisting the pleadings of divine mercy. Never was there given a more decisive testimony to God’s hatred of sin, and to the certain punishment that will fall upon the guilty. The Saviour’s prophecy concerning the visitation of Judgments upon Jerusalem is to have another fulfilment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens and the mind grows faint in contemplation. Ter- rible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revela- tions of the future. The records of the past,— the long | POPESERY!DESTRUCTION OF JERUSALEM 37 procession of tumults, conflicts, and revolutions, the ‘‘battle of the warrior, with confused noise, and garments rolled in blood,’’ — what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly with- drawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule. But in that day, as in the time of Jerusalem’s destrue- tion, God’s people will be delivered, “‘every one that shall be found written among the living.’’ Christ has declared that He will come the second time, to gather His faithful ones to Himself: ‘‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’’* Then shall they that obey not the gospel be consumed with the spirit of His mouth, and be destroyed with the brightness of His coming.’ Like Israel of old, the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed them- selves so out of harmony with God, their natures have be- come so debased with evil, that the manifestation of His glory is to them a consuming fire. Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approach- ing ruin, that they might make their escape; so He has warned the world of the day of final destruction, and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares, ‘‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’’” Those who behold these harbingers of His coming are to ‘‘know that it is near, ‘Isa. 9:5. ? Matt. 24:30, 31. 22 Thess. 2:8. ‘Luke 21:25; Matt. 24:29; Mark 13:24-26; Rey. 6:12-17. eater Sernettas — =THE GREAT CONTROVERSY 38 991 even at the doors. ‘“Watch ye therefore,’’* are His words of admonition. They that heed the warning shall not be left in darkness, that that day should overtake them un- awares. But to them that will not watch, ‘‘the day of the Lord so cometh as a thief in the night.’’® The world is no more ready to credit the message for this time than were the Jews to receive the Saviour’s warning concerning Jerusalem. Come when it may, the day of God will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world’s progress and enlighten- ment, and the people are lulled in a false security,— then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, ‘‘and they shall not escape.’’ Matt. 24°30. 2*Mark 13:35, “1 ‘Thess. 5<2-5: a RE TET TE TaWHEN Jesus revealed to His disciples the fate of Jerusa- lem and the scenes of the second advent, He foretold also the experience of His people from the time when He should be taken from them, to His return in power and glory for their deliverance. From Olivet the Saviour beheld the storms about to fall upon the apostolic church; and penetrating deeper into the future, His eye discerned the fierce, wasting tempests that were to beat upon His followers in the coming ages of darkness and persecution. In a few brief utterances of awful significance, He foretold the portion which the rulers of this world would mete out to the church of God.’ The followers of Christ must tread the same path of humilia- tion, reproach, and suffering which their Master trod. The enmity that burst forth against the world’s Redeemer, would be manifested against all who should believe on His name. The history of the early church testified to the fulfilment of the Saviour’s words. The powers of earth and hell ar- rayed themselves against Christ in the person of His follow- ers. Paganism foresaw that should the gospel triumph, her temples and altars would be swept away; therefore she summoned her forces to destroy Christianity. The fires of persecution were kindled. Christians were stripped of their possessions, and driven from their homes. They ‘‘endured a great fight of afflictions.’’* They ‘‘had trial of cruel 1 Matt. 24:9, 21, 22. *Heb. 10:32. (39)S aacissinbelanereiiastistct Fee arene hag oo eee iiiegirees aphasia nak AAa ehh deiepeeicoatiateemaae cisaneaeeaee Se tered CENTS Reems oe 40 THE GREAT CONTROVERSY mockings and scourgings, yea, moreover of bonds and im- prisonment.’’* Great numbers sealed their testimony with their blood. Noble and slave, rich and poor, learned and ignorant, were alike slain without mercy. These persecutions, beginning under Nero about the time of the martyrdom of Paul, continued with greater or less fury for centuries. Christians were falsely accused of the most dreadful crimes, and declared to be the cause of great ‘alamities — famine, pestilence, and earthquake. As they became the objects of popular hatred and suspicion, inform- ers stood ready, for the sake of gain, to betray the innocent. They were condemned as rebels against the empire, as foes of religion, and pests to society. Great numbers were thrown to wild beasts or burned alive in the amphitheaters. Some were crucified; others were covered with the skins of wild animals, and thrust into the arena to be torn by dogs. Their punishment was often made the chief enter- tainment at public fétes. Vast multitudes assembled to enjoy the sight, and greeted their dying agonies with laughter and applause. Wherever they sought refuge, the followers of Christ were hunted like beasts of prey. They were forced to seek concealment in desolate and solitary places. ‘*Destitute, af- flicted, tormented; (of whom the world was not worthy :) they wandered in deserts, and in mountains, and in dens and caves of the earth.’’* The catacombs afforded shelter for thousands. Beneath the hills outside the city of Rome, long galleries had been tunneled through earth and rock; the dark and intricate network of passages extended for miles beyond the city walls. In these underground retreats, the followers of Christ buried their dead; and here also, when suspected and proscribed, they found a home. When the Lifegiver shall awaken those who have fought the good fight, many a martyr for Christ’s sake will come forth from those gloomy caverns. * Heb. 11:36-38, AYER EEA RUBY RETA RS LETT ET EA ERY EET VET) ERTS TRU ATES RSY GT TY LT a LSPERSECUTION IN THE FIRST CENTURIES 41 Under the fiercest persecution, these witnesses for Jesus kept their faith unsullied. Though deprived of every com- fort, shut away from the light of the sun, making their home in the dark but friendly bosom of the earth, they uttered no complaint. With words of faith, patience, and hope, they encouraged one another to endure privation and distress. The loss of every earthly blessing could not force them to renounce their belief in Christ. Trials and _ perse- cution were but steps bringing them nearer their rest and their reward. Like God’s servants of old, many were ‘‘tortured, not accepting deliverance; that they might obtain a better resur- rection.”’* These called to mind the words of their Master, that when persecuted for Christ’s sake, they were to be exceeding glad, for great would be their reward in heaven: for so the prophets had been persecuted before them. They rejoiced that they were accounted worthy to suffer for the truth, and songs of triumph ascended from the midst of crackling flames. Looking upward by faith, they saw Christ and angels leaning over the battlements of heaven, gazing upon them with the deepest interest, and regarding their steadfastness with approval. A voice came down to them from the throne of God, ‘‘Be thou faithful unto death, and I will give thee a crown of life.’’’ In vain were Satan’s efforts to destroy the church of Christ by violence. The great controversy in which the disciples of Jesus yielded up their lives, did not cease when these faithful standard-bearers fell at their post. By defeat they conquered. God’s workmen were slain, but His work went steadily forward. The gospel continued to spread, and the number of its adherents to increase. It penetrated into regions that were inaccessible, even to the eagles of Rome. Said a Christian, expostulating with the heathen rulers who were urging forward the persecution: You may ‘‘kill us, torture us, condemn us..,. Your injustice is the proof Heb! 14535: 27Rev. 2:10. SoLacy} MATa GATE TRON MLE Key a tsk EET See saeorees teeter tires stor racaeasdet et oaaataaabnyersoasuencaanensnevasestiannte Seeneesnsgaaanrete ere ashlee eee ae ree a Tote 42 THE GREAT CONTROVERSY that we are innocent.,..Nor does your cruelty... avail you.’’ It was but a stronger invitation to bring others to their persuasion. ‘‘The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.’’’ Thousands were imprisoned and slain; but others sprung up to fill their places. And those who were martyred for their faith were secured to Christ, and accounted of Him as conquerors. They had fought the good fight, and they were to receive the crown of glory when Christ should come. The sufferings which they endured brought Christians nearer to one another and to their Redeemer. Their living example and dying testimony were a constant witness for the truth; and where least expected, the subjects of Satan were leaving his service, and enlisting under the banner of Christ. Satan therefore laid his plans to war more successfully against the government of God, by planting his banner in the Christian church. If the followers of Christ could be deceived, and led to displease God, then their strength, fortitude, and firmness would fail, and they would fall an easy prey. The great adversary now endeavored to gain by artifice what he had failed to secure by force. Persecution ceased, and in its stead were substituted the dangerous allurements of temporal prosperity and worldly honor. Idolaters were led to receive a part of the Christian faith, while they rejected other essential truths. They professed to accept Jesus as the Son of God, and to believe in His death and resurrection; but they had no conviction of sin, and felt no need of repentance or of a change of heart. With some concessions on their part, they proposed that Christians should make concessions, that all might unite on the plat- form of belief in Christ. Now the church was in fearful peril. Prison, torture, fire, and sword were blessings in comparison with this. Some of the Christians stood firm, declaring that they could * Tertullian’s “‘Apology,’’ par. 50 (ed. T. and T. Clark, 1869).PERSECUTION IN THE FIRST CENTURIES 43 make no compromise. Others were in favor of yielding or modifying some features of their faith, and uniting with those who had accepted a part of Christianity, urging that this might be the means of their full conversion. That was a time of deep anguish to the faithful followers of Christ. Under a cloak of pretended Christianity, Satan was insinu- ating himself into the church, to corrupt their faith, and turn their minds from the word of truth. Most of the Christians at last consented to lower their standard, and a union was formed between Christianity and paganism. Although the worshipers of idols professed to be converted, and united with the church, they still clung to their idolatry, only changing the objects of their worship to images of Jesus, and even of Mary and the saints. The foul leaven of idolatry, thus brought into the church, continued its baleful work. Unsound doctrines, superstitious rites, and idolatrous ceremonies were incorporated into her faith and worship. As the followers of Christ united with idol- aters, the Christian religion became corrupted, and the church lost her purity and power. There were some, how- ever, who were not misled by these delusions. They still maintained their fidelity to the Author of truth, and wor- shiped God alone. There have ever been two classes among those who pro- fess to be followers of Christ. While one class study the Saviour’s life, and earnestly seek to correct their defects and conform to the Pattern, the other class shun the plain, practical truths which expose their errors. Even in her best estate, the church was not composed wholly of the true, pure, and sincere. Our Saviour taught that those who wilfully indulge in sin are not to be received into the church; yet He connected with Himself men who were faulty in character, and granted them the benefits of His teachings and example, that they might have an opportunity to see their errors and eorrect them. Among the twelve apostles was a traitor.fen retee tells Ta Se ee tee eee De eaten ste 44 THE GREAT CONTROVERSY Judas was accepted, not because of his defects of character, but notwithstanding them. He was connected with the disciples, that, through the instruction and example of Christ, he might learn what constitutes Christian character, and thus be led to see his errors, to repent, and by the aid of divine grace, to purify his soul ‘‘in obeying the truth.’’ But Judas did not walk in the light so graciously permitted to shine upon him. By indulgence in sin, he invited the temptations of Satan. His evil traits of character became predominant. He yielded his mind to the control of the powers of darkness, he became angry when his faults were reproved, and thus he was led to commit the fearful crime of betraying his Master. So do all who cherish evil under a profession of godliness hate those who disturb their peace by condemning their course of sin. When a favorable Op- portunity is presented, they will, like Judas, betray those who for their good have sought to reprove them. The apostles encountered those in the church who pro- fessed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretend- ing to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evil-doers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ; and as trials and perse- cution came upon His followers, those only who were willing to forsake all for the truth’s sake desired to become His dis- ciples. Thus, as long as persecution continued, the church remained comparatively pure. But as it ceased, converts were added who were less sincere and devoted, and the way was opened for Satan to obtain a foothold. PLATEAU) UE EAT Eo STE a YE PE EOPERSECUTION IN THE FIRST CENTURIES 45 But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led farther and farther from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essen- tial features of the doctrines of Christ. It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abomi- nations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and pro- seribed. After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any con- cession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compro- mise of truth and righteousness, then let there be difference, and even war. PETE ner tata SorinATA OUTUTR UME SS A te pene eer) i meer ears TTT EL ta) ! 46 THE GREAT CONTROVERSY Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God’s professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that, after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so that false theories and fatal faithful in ages past imperiled their and expose, are now regarded with favor by thousands who claim to be followers of Christ. delusions which the lives to resist The early Christians were indeed a peculiar Their blameless deportment and unswerving faith continual reproof that disturbed the sinner’s peace. few in numbers, without wealth, position, or they were a people. were a Though > honorary titles, their Macittor and doctrines were known. Therefore they were hated by the wicked, even as Abel was hated by the ungodly Cain. For the same reason that Cain slew Abel, sought to throw off the restraint of the Holy Spirit, put to death ( It was for the same reason that the Jews rejected and crucified the S terror to evil-doers wherever did those who God’s people. saviour,— because the purity and holiness of His character was a constant rebuke to their selfishness and corruption. now, From the days of Christ until His faithful disciples have excited the hatred and opposition of those who love and follow the ways of sin. How, then, can the gospel be ealled a message of peace? When Isaiah foretold the birth of the Messiah, he ascribed to Him the title, ‘‘Prince of Peace.’? When angels an- nounced to the shepherds that Christ was born, they sung above the plains of Bethlehem, ‘‘G lory to ones in the highest, and on earth peace, good will toward men.’’? There is a seeming contradiction between these prophetic declarations and the words of Christ, ‘‘I same not to send peace, but a sword.’’? But rightly understood, the two are in perfect 1 Luke 2:14, ? Matt. 10:34. ATHLETEPERSECUTION IN THE FIRST CENTURIES 47 harmony. The gospel is a message of peace. Christianity is a system, which, received and obeyed, would spread peace, harmony, and happiness throughout the earth. The religion of Christ will unite in close brotherhood all who accept its teachings. It was the mission of Jesus to reconcile men to God, and thus to one another. But the world at large are under the control of Satan, Christ’s bitterest foe. The gos- pel presents to them principles of life which are wholly at variance with their habits and desires, and they rise in rebellion against it. They hate the purity which reveals and condemns their sins, and they persecute and destroy those who would urge upon them its just and holy claims. It is in this sense — because the exalted truths it brings, occa- sion hatred and strife—that the gospel is called a sword. The mysterious providence which permits the righteous to suffer persecution at the hand of the wicked, has been a cause of great perplexity to many who are weak in faith. Some are even ready to cast away their confidence in God, because He suffers the basest of men to prosper, while the best and purest are afflicted and tormented by their cruel power. How, it is asked, can One who is just and merciful, and who is also infinite in power, tolerate such injustice and oppression? This is a question with which we have nothing to do. God has given us sufficient evidence of His love, and we are not to doubt His goodness because we cannot under- stand the workings of His providence. Said the Saviour to His disciples, foreseeing the doubts that would press upon their souls in days of trial and darkness: ‘“Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also perse- cute you.’’* Jesus suffered for us more than any of His followers can be made to suffer through the eruelty of wicked men. Those who are called to endure torture and martyr- dom, are but following in the steps of God’s dear Son. 1John 15:20,ER a, ae lala cea ati AE . ” a ats “0 Sehr icine hn sts hn lial aah aehe isa Daas inate le ae ra oe A erry Ten 48 THE GREAT CONTROVERSY ‘The Lord is not slack concerning His promise.’’* He does not forget or neglect His children; but He permits the wicked to reveal their true character, that none who desire to do His will may be deceived concerning them. Again, the righteous are placed in the furnace of affliction, that they themselves may be purified; that their example may con- vince others of the reality of faith and godliness; and also that their consistent course may condemn the ungodly and unbelieving. God permits the wicked to prosper, and to reveal their enmity against Him, that when they shall have filled up the measure of their iniquity, all may see His justice and merey in their utter destruction. The day of His vengeance hastens, when all who have transgressed His law and oppressed His people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God’s faithful ones will be punished as though done to Christ Himself. There is another and more important question that should engage the attention of the churches of to-day. The apostle Paul declares that ‘‘all that will live godly in Christ Jesus shall suffer persecution.’ ? Why is it, then, that persecution seems in a great degree to slumber? The only reason is, that the church has conformed to the world’s standard, and therefore awakens no opposition. The religion which is current in our day is not of the pure and holy character that marked the Christian faith in the days of Christ and His apostles. It is only because of the spirit of compromise with sin, because the great truths of the word of God are so indifferently regarded, because there is so little vital godliness in the ehurch, that Chris- tianity is apparently so popular with the world. Let there be a revival of the faith and power of the early church, and the spirit of persecution will be revived, and the fires of persecution will be rekindled. 12 Peter 3:9, 72 Tim. 3:12. TE ETT SP eT ETmaa SRA WW aaiv) THES APOSTAS TE 3 THE apostle Paul, in his second letter to the Thessa- lonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘‘except there come a falling away first, and that man of sin be revealed, the son of per- dition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’’* And furthermore, the apostle warns his brethren that “‘the mystery of iniquity doth already work.’’* Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy. Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, the mystery of iniquity carried for- ward its deceptive and blasphemous work. Almost imper- ceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and con- formity was restrained for a time by the fierce persecutions which the church endured under paganism. But as perse- eution ceased, and Christianity entered the courts and pal- aces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal 12 Thess. 2:3, 4, 7. (49)St te et Ta toe I aT a ecscchadenee tenes eee eM RTE S244 a eet ot Pm meer Ff ns ee ore THE GREAT CONTROVERSY 50 conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, cere- monies, and superstitions were incorporated into the faith and worship of the professed followers of Christ. This compromise between paganism and Christianity resulted in the development of the ‘‘man of sin’’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power,—a monument of his efforts to seat himself upon the throne to rule the earth according to his will. Satan once endeavored to form a compromise with Christ. He came to the Son of God in the wilderness of temptation, and showing Him all the kingdoms of the world and the glory of them, offered to give all into His hands if He would but acknowledge the supremacy of the prince of darkness. Christ rebuked the presumptuous tempter, and forced him to depart. But Satan meets with greater success in presenting the same temptations to man. To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan,—the bishop of Rome. It is one of the leading doctrines of Romanism that the pope is the visible head of the universal church of Christ, invested with supreme authority over bishops and pastors in all parts of the world. More than this, the pope has been given the very titles of Deity. He has been styled ‘‘Lord God the Pope,’’* and has been declared infallible. He demands the homage of all men. The same claim urged by Satan in the wilderness of temptation, is still urged by him through the Church of Rome, and vast numbers are ready to yield him homage. ‘See Appendix.THE APOSTASY ol But those who fear and reverence God meet this Heaven- daring assumption as Christ met the solicitations of the wily foe: ‘‘Thou shalt worship the Lord thy God, and Him only shalt thou serve.’’* God has never given a hint in His word that He has appointed any man to be the head of the church. The doctrine of papal supremacy is directly opposed to the teachings of the Scriptures. The pope can have no power over Christ’s church except by usurpation. Romanists have persisted in bringing against Protestants the charge of heresy, and wilful separation from the true church. But these accusations apply rather to themselves. They are the ones who laid down the banner of Christ, and departed from ‘‘the faith which was once delivered unto the saints.’ ’ Satan well knew that the Holy Scriptures would enable men to discern his deceptions and withstand his power. It was by the Word that even the Saviour of the world had resisted his attacks. At every assault, Christ presented the shield of eternal truth, saying, ‘‘It is written.’ suggestion of the adversary, He opposed the wisdom and power of the Word. In order for Satan to maintain his sway over men, and establish the authority of the papal usurper, he must keep them in ignorance of the Scriptures. The Bible would exalt God, and place finite men in their true position; therefore its sacred truths must be concealed and suppressed. This logic was adopted by the Roman Church. For hundreds of years the circulation of the Bible was prohibited. have it in their houses, and unprincipled priests and prel- ates interpreted its teachings to sustain their pretensions. Thus the pope came to be almost universally acknowledged as the vicegerent of God on earth, endowed with authority , To every The people were forbidden to read it or to over church and state. The detector of error having been removed, Satan worked according to his will. declared that the papacy was to ‘‘think to change times and laws.’’* This * Jude 3. * Dan, 7:25. Prophecy had 1 Luke 4:8, IST Hel aS eaenennnetec ey racers tert saeenaaaae ter spaenenanioeeaeSSLanI tr Seen aaaAeaN eR er states Sentient re etnRee etree Sie aes Fa a a a hl alate FF pre enna terme weet at 2 THE GREAT CONTROVERSY work it was not slow to attempt. To afford converts from heathenism a substitute for the worship of idols, and thus to promote their nominal acceptance of Christianity, the adoration of images and relics was gradually introduced into the Christian worship. The decree of a general council? finally established this system of idolatry. To complete the sacrilegious work, Rome presumed to expunge from the law of God the second commandment, forbidding image worship, and to divide the tenth commandment, in order to preserve the number. The spirit of concession to paganism opened the way for a still further disregard of Heaven’s authority. Satan, working through unconsecrated leaders of the church, tam- pered with the fourth commandment also, and essayed to set aside the ancient Sabbath, the day which God had blessed and sanctified,* and in its stead to exalt the festival observed by the heathen as ‘‘the venerable day of the sun.’’ This change was not at first attempted openly. In the first cen- turies the true Sabbath had been kept by all Christians. They were jealous for the honor of God, and believing that His law is immutable, they zealously guarded the sacredness of its precepts. But with great subtlety, Satan worked through his agents to bring about his object. That the atten- tion of the people might be called to the Sunday, it was made a festival in honor of the resurrection of Christ. Relig- lous services were held upon it; yet it was regarded as a day of recreation, the Sabbath being still sacredly observed. To prepare the way for the work which he designed to accomplish, Satan had led the Jews, before the advent of Christ, to load down the Sabbath with the most rigorous exactions, making its observance a burden. Now, taking advantage of the false light in which he had thus caused it to be regarded, he cast contempt upon it as a Jewish institution. While Christians generally continued to observe the Sunday as a joyous festival, he led them, in order to *See Appendix, *Gen. 2:2, 3:THE APOSTASY 53 show their hatred of Judaism, to make the Sabbath a fast, a day of sadness and gloom. In the early part of the fourth century, the emperor Constantine issued a decree making Sunday a public fes- tival throughout the Roman empire. The day of the sun was reverenced by his pagan subjects, and was honored by Christians; it was the emperor’s policy to unite the con flicting interests of heathenism and Christianity. He was urged to do this by the bishops of the church, who, inspired by ambition and thirst for power, perceived that if the same day was observed by both Christians and heathen, it would promote the nominal acceptance of Christianity by pagans, and thus advance the power and glory of the church, But while many God-fearing Christians were gradually led to regard Sunday as possessing a degree of sacredness, they still held the true Sabbath as the holy of the Lord, and observed it in obedience to the fourth commandment. The arch-deceiver had not completed his work. He was resolved to gather the Christian world under his banner, and to exercise his power through his vicegerent, the proud pontiff who claimed to be the representative of Christ. Through half-converted pagans, ambitious prelates, and world-loving churchmen, he accomplished his purpose. Vast councils were held from time to time, in which the dig- nitaries of the church were convened from all the world. In nearly every council the Sabbath which God had insti- tuted was pressed down a little lower, while the Sunday was correspondingly exalted.: Thus the pagan festival came finally to be honored as a divine. institution, while the Bible Sabbath was pronounced a relic of Judaism, and its ob- servers were declared to be accursed. The great apostate had succeeded in exalting himself ‘Cabove all that is called God, or that is worshiped.’’* He had dared to change the only precept of the divine law that unmistakably points all mankind to the true and living God. In the fourth commandment, God is revealed as the +See Appendix. 22 Thess, 2:4.Waser tr Lies mene Barre rene 54 THE GREAT CONTROVERSY Creator of the heavens and the earth, and is thereby dis. tinguished from all false gods. It was as a memorial of the work of creation that the seventh day was sanctified as a rest-day for man. It was designed to keep the living God ever before the minds of men as the source of being and the object of reverence and worship. Satan strives to turn men from their allegiance to God, and from rendering obedience to His law; therefore he directs his efforts espe- cially against that commandment which points to God as the Creator. Protestants now urge that the resurrection of Christ on Sunday made it the Christian Sabbath. But Scripture evi- dence is lacking. No such honor was given to the day by Christ or His apostles. The observance of Sunday as a Christian institution had its origin in that ‘‘mystery of lawlessness’’* which, even in Paul’s day, had begun its work. Where and when did the Lord adopt this child of the papacy? What valid reason can be given for a change which the Scriptures do not sanction? In the sixth century the papacy had become firmly estab- lished. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast ‘‘his power, and his seat, and great authority.’”?* And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation.’ Christians were forced to choose either to yield their: integrity and accept the papal ceremonies and worship, orto wear away their lives in dun- geons or suffer death by the rack, the fagot, or the heads- man’s axe. Now were fulfilled the words of Jesus: ‘‘Ye shall be betrayed both by parents, and brethren, and kins- folks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for My name’s sake.’’* Persecution opened upon the faithful with greater fury than ever before, and the world became a vast 12./Thess: 2:7, R. V. * Rev. 13:2; see Appendix. *Dan. 7:25; Rev. 13:5-7. *Luke 21:16, 17. HE TTT aTHE APOSTASY 55 battlefield. For hundreds of years the church of Christ found refuge in seclusion and obscurity. Thus says the prophet: ‘‘The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.’’’ The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. Instead of trust- ing in the Son of God for forgiveness of sins and for eternal salvation, the people looked to the pope, and to the priests and prelates to whom he delegated authority. They were taught that the pope was their earthly mediator, and that none could approach God except through him; and further, that he stood in the place of God to them, and was there- fore to be implicitly obeyed. A deviation from his require- ments was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders. Thus the minds of the people were turned away from God to fallible, erring, and cruel men, nay, more, to the prince of darkness himself, who exercised his power through them. Sin was disguised in a garb of sanctity. When the Serip- man comes to regard himself as tures are suppressed, and fraud, deception, and supreme, we need look only for debasing iniquity. With the elevation of human laws and traditions, was manifest the corruption that ever results from setting aside the law of God. Those were days of peril for the church of Christ. The faithful standard-bearers were few indeed. Though the truth was not left without witnesses, yet at times it seemed wholly prevail, and true that error and superstition would The gospel was religion would be banished from the earth. lost sight of, but the forms of religion were multiplied, and the people were burdened with rigorous exactions. They were taught not only to look to the pope as their ator, but to trust to works of their own to atone for sin. medi acts of penance, the worship of relies, Long pilgrimages, * Rev. 12:6.Se eee eo ne ae ee eer ees eee dla a Sin ieheticsenigaeat BASIE tes aeericaathates ao ———— rea eat aa} 4 56 THE GREAT CONTROVERSY the erection of churches, shrines, and altars, the payment of large sums to the church,— these and many similar acts were enjoined to appease the wrath of God or to secure His favor; as if God were like men, to be angered at trifles, or pacified by gifts or acts of penance! Notwithstanding that vice prevailed, even among the leaders of the Roman Church, her influence seemed steadily to increase. About the close of the eighth century, papists put forth the claim that in the first ages of the church the bishops of Rome had possessed the same spiritual power which they now assumed. To establish this claim, some means must be employed to give it a show of authority ; and this was readily suggested by the father of lies. Ancient writings were forged by monks. Decrees of coun- cils before unheard of, were discovered, establishing the universal supremacy of the pope from the earliest times. And a church that had rejected the truth, greedily ac- cepted these deceptions.’ The few faithful builders upon the true foundation? were perplexed and hindered, as the rubbish of false doe- trine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say, “The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’’? Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the oppo- sition of their enemies, fearlessly declared, ‘‘Be not ye afraid of them: remember the Lord, which is great and terrible;’’* and they proceeded with the work, every one with his sword girded by his side. The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same *See Appendix. 71 Cor. 3:10, 11. * Neh. 4:10, 14. ‘Eph. 6:17. HITE TET a TTTHE APOSTASY 57 vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘‘What I say unto you I say unto all, Watch.’’’* The darkness seemed to grow more dense. Image wor- ship became more general. Candles were burned before images, and prayers were offered to them. The most ab- surd and superstitious customs prevailed. The minds of men were so completely controlled by superstition that rea- son itself seemed to have lost its sway. While priests and bishops were themselves pleasure-loving, sensual, and cor- rupt, it could only be expected that the people who looked to them for guidance would be sunken in ignorance and vice. Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII. proclaimed the perfection of the Roman Church. Among the propositions which he put forth, was one declaring that the church had never erred, nor would it ever err, according to the Scrip- tures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to Gepose emperors, and declared that no sentence which he pronounced could be reversed by any one, but that it was his prerogative to reverse the decisions of all others.’ A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard 3 the pope’s authority, this monarch was declared to be ex- communicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant, he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the eastle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court. and there, in the severe cold of winter, with uncovered head Mark 13:37, *See Appendix.1 it ti ? { 58 THE GREAT CONTROVERSY and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings. How striking the contrast between the overbearing pride of this haughty pontiff and the meekness and gentleness of Christ, who represents Himself as pleading at the door of the heart for admittance, that He may come in to bring pardon and peace, and who taught His disciples, ‘‘ Whoso- ever will be chief among you, let him be your servant.’’? The advancing centuries witnessed a constant increase of error in the doctrines put forth from Rome. Even before the establishment of the papacy, the teachings of heathen philosophers had received attention and exerted an influ- ence in the church. Many who professed conversion still clung to the tenets of their pagan philosophy, and not only continued its study themselves, but urged it upon others as a means of extending their influence among the heathen. Serious errors were thus introduced into the Christian faith. Prominent among these was the belief in man’s natural immortality and his consciousness in death. This doctrine laid the foundation upon which Rome estab- lished the invocation of saints and the adoration of the Virgin Mary. From this sprung also the heresy of eternal torment for the finally impenitent, which was early incor- porated into the papal faith. Then the way was prepared for the introduction of still another invention of paganism, which Rome named purga- tory, and employed to terrify the ecredulous and supersti- tious multitudes. By this heresy is affirmed the existence of a place of torment, in which the souls of such as have * Matt. 20:27, HTT TTT TTTHE APOSTASY 59 not merited eternal damnation are to suffer punishment for their sins, and from which, when freed from impurity, they are admitted to heaven.’ Still another fabrication was needed to enable Rome to profit by the fears and the vices of her adherents. This was supplied by the doctrine of indulgences. Full remission of sins, past, present, and future, and release from all the pains and penalties incurred, were promised to all who would enlist in the pontiff’s wars to extend his temporal dominion, to punish his enemies, or to exterminate those who dared deny his spiritual supremacy. The people were also taught that by the payment of money to the church they might free themselves from sin, and also release the souls of their deceased friends who were confined in the tormenting flames. By such means did Rome fill her coffers, and sustain the magnificence, luxury, and vice of the pretended representa- tives of Him who had not where to lay His head.’ The scriptural ordinance of the Lord’s supper had been supplanted by the idolatrous sacrifice of the mass. Papal priests pretended, by their senseless mummery, to convert ‘ the simple bread and wine into the actual ‘‘body and blood of Christ.’’* With blasphemous presumption, they openly claimed the power of creating God, the Creator of all things. Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Multitudes who refused were given to the flames.’ In the thirteenth century was established that most ter- rible of all the engines of the papacy,—the Inquisition. The prince of darkness wrought with the leaders of the papal hierarchy. In their secret councils, Satan and his angels controlled the minds of evil men, while unseen in the midst stood an angel of God, taking the fearful record of their iniquitous decrees, and writing the history of deeds too horrible to appear to human eyes. ‘‘Babylon the great’’ The mangled > was ‘‘drunken with the blood of the saints.’ forms of millions of martyrs cried to God for vengeance upon that apostate power. 4See Appendix. 7?Cardinal Wiseman’s Lectures on ‘‘The Real Presence,’’ Lecture 8, sec. 3, par. 26.re te ieee] ished easel terete alan tal SAMA hades tale epesiabicichaseaenl GEREN 60 THE GREAT CONTROVERSY Popery had become the world’s despot. Kings and emper- ors bowed to the decrees of the Roman pontiff. The destinies of men, both for time and for eternity, seemed under his con: trol. For hundreds of years the doctrines of Rome had been extensively and implicitly received, its rites reverently per- formed, its festivals generally observed. Its clergy were hon- ored and liberally sustained. Never since has the Roman Church attained to greater dignity, magnificence, or power. But “‘the noon of the papacy was the midnight of the world.’”’* The Holy Scriptures were almost unknown, not only to the people, but to the priests. Like the Pharisees of old, the papal leaders hated the light which would reveal their sins. God’s law, the standard of righteousness, having been removed, they exercised power without limit, and prac- tised vice without restraint. Fraud, avarice, and profligacy prevailed. Men shrank from no crime by which they could gain wealth or position. The palaces of popes and prelates were scenes of the vilest debauchery. Some of the reigning pontiffs were guilty of crimes so revolting that secular rulers endeavored to depose these dignitaries of the chureh as monsters too vile to be tolerated. For centuries Europe had made no progress in learning, arts, or civilization. A moral and intellectual paralysis had fallen upon Christendom. The condition of the world under the Romish power pre- sented a fearful and striking fulfilment of the words of the prophet Hosea: ‘‘My people are destroyed for lack of knowl- edge: because thou hast rejected knowledge, 1 will also reject thee: . . . seeing thou hast forgotten the law of thy God, I will also forget thy children.’’ ‘‘There is no truth, nor mercy, nor knowledge of God in the land. By swear- ing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.’’* Such were the results of banishing the word of God. * Wylie, “History of Protestantism,” book 1, chap. 4. * Hosea 4:6, 1, 2.THE WALDENSES— 4 Amip the gloom that settled upon the earth during the long period of papal supremacy, the light of truth could not be wholly extinguished. In every age there were witnesses for God,— men who cherished faith in Christ as the only mediator between God and man, who held the Bible as the only rule of life, and who hallowed the true Sabbath. How much the world owes to these men, posterity will never know. They were branded as heretics, their motives im- pugned, their characters maligned, their writings suppressed, misrepresented, or mutilated. Yet they stood firm, and from age to age maintained their faith in its purity, as a sacred heritage for the generations to come. The history of God’s people during the ages of darkness that followed upon Rome’s supremacy, is written in heaven, but they have little place in human records. Few traces of their existence can be found, except in the accusations of their persecutors. It was the policy of Rome to obliter- ate every trace of dissent from her doctrines or decrees. Everything heretical, whether persons or writings, she sought to destroy. Expressions of doubt, or questions as to the authority of papal dogmas, were enough to forfeit the life of rich or poor, high or low. Rome endeavored also to destroy every record of her cruelty toward dissenters. Papal eouncils decreed that books and writings containing such (61)erent aerate ete Ta ne Fa eal Ramee ete ent et ees ey Ce tots) = ROOT ng een a rE er nee THE GREAT CONTROVERSY 62 records should be committed to the flames. Before the in- vention of printing, books were few in number, and ina form not favorable for preservation; therefore there was little to prevent the Romanists from carrying out their purpose. No church within the limits of Romish jurisdiction was long left undisturbed in the enjoyment of freedom of con- science. No sooner had the papacy obtained power than she stretched out her arms to crush all that refused to acknowledge her sway; and one after another, the churches submitted to her dominion. In Great Britain, primitive Christianity had very early taken root. The gospel received by the Britons in the first centuries, was then uncorrupted by Romish apostasy. Persecution from pagan emperors, which extended even to these far-off shores, was the only gift that the first churches of Britain received from Rome. Many of the Christians, fleeing from persecution in England, found refuge in Scotland; thence the truth was carried to Ireland, and in all these countries it was received with gladness. When the Saxons invaded Britain, heathenism gained control. The conquerors disdained to be instructed by their slaves, and the Christians were forced to retreat to the mountains and the wild moors. Yet the light, hidden for a time, continued to burn. In Scotland, a century later, it shone out with a brightness that extended to far-distant lands. From Ireland came the pious Columba and his co- laborers, who, gathering about them the scattered believers on the lonely island of Iona, made this the center of their missionary labors. Among these evangelists was an ob- server of the Bible Sabbath, and thus this truth was intro- duced among the people. A school was established at Iona, from which missionaries went out, not only to Scotland and England, but to Germany, Switzerland, and even Italy. But Rome had fixed her eyes on Britain, and resolved to bring it under her supremacy. In the sixth century her missionaries undertook the conversion of the heathen ELT RETEST EE a DE ET ED 0THE WALDENSES 63 Saxons. They were received with favor by the proud bar- barians, and they induced many thousands to profess the Romish faith. As the work progressed, the papal leaders and their converts encountered the primitive Christians. A striking contrast was presented. The latter were simple, humble, and scriptural in character, doctrine, and manners, while the former manifested the superstition, pomp, and arrogance of popery. The emissary of Rome demanded that these Christian churches acknowledge the supremacy of the sovereign pontiff. The Britons meekly replied that they desired to love all men, but that the pope was not entitled to supremacy in the church, and they could render tc him only that submission which was due to every follower of Christ. Repeated attempts were made to secure their allegiance to Rome; but these humble Christians, amazed at the pride displayed by her emissaries, steadfastly replied that they knew no other master than Christ. Now the true spirit of the papacy was revealed. Said the Romish leader: “Tf you will not receive brethren who bring you peace, you shall receive enemies who will bring you war. If you will not unite with us in showing the Saxons the way of life, 991 you shall receive from them the stroke of death. These were no idle threats. War, intrigue, and deception were employed against these witnesses for a Bible faith, until the churches of Britain were destroyed, or forced to submit to the authority of the pope. In lands beyond the jurisdiction of Rome, there existed for many centuries bodies of Christians who remained al- most wholly free from papal corruption. They were sur- rounded by heathenism, and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith, and adhered to many of its truths. These Christians believed in the perpetuity of the law of God, and observed the Sabbath of the fourth command- ment. Churches that held to this faith and practice, existed in Central Africa and among the Armenians of Asia. 1D’Aubigné ‘‘ History of the Reformation of the Sixteenth Century,’’ b. 17, ch. 2.Re eee re Tie tt ery POMPEI Pat SETA TET RRL SESE rt Se og ene Seer NSS oy [Cie Tn ene maa 64 THE GREAT CONTROVERSY But of those who resisted the encroachments of the papal power, the Waldenses stood foremost. In the very land where popery had fixed its seat, there its falsehood and corruption were most steadfastly resisted. For centuries the churches of Piedmont maintained their independence; but the time came at last when Rome insisted upon their sub- mission. After ineffectual struggles against her tyranny, the leaders of these churches reluctantly acknowledged the supremacy of the power to which the whole world seemed to pay homage. There were some, however, who refused to yield to the authority of pope or prelate. They were de- termined to maintain their allegiance to God, and to pre- serve the purity and simplicity of their faith. A separation took place. Those who adhered to the ancient faith now withdrew; some, forsaking their native Alps, raised the banner of truth in foreign lands; others retreated to the secluded glens and rocky fastnesses of the mountains, and there preserved their freedom to worship God. The faith which for many centuries was held and taught by the Waldensian Christians, was in marked contrast to the false doctrines put forth from Rome. Their religious belief was founded upon the written word of God, the true system of Christianity. But those humble peasants, in their obscure retreats, shut away from the world, and bound to daily toil among their flocks and their vineyards, had not by themselves arrived at the truth in opposition to the dogmas and heresies of the apostate church. Theirs was not a faith newly received. Their religious belief was their inheritance from their fathers. They contended for the faith of the apostolic church,—‘‘the faith which was once delivered unto the saints.’?* ‘‘The church in the wilder- ness,’’ and not the proud hierarchy enthroned in the world’s great capital, was the true church of Christ, the guardian of the treasures of truth which God has committed to His people to be given to the world. 1 Jude 3. FATE EUESUETT ES LEE ESSTHE WALDENSES 65 Among the leading causes that had led to the separation of the true church from Rome, was the hatred of the latter toward the Bible Sabbath. As foretold by prophecy, the papal power cast down the truth to the ground. The law of God was trampled in the dust, while the traditions and eustoms of men were exalted. The churches that were under the rule of the papacy were early compelled to honor the Sunday as a holy day. Amid the prevailing error and superstition, many, even of the true people of God, became so bewildered that while they observed the Sabbath, they refrained from labor also on the Sunday. But this did not satisfy the papal leaders. They demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fieeing from the power of Rome that any could obey God’s law in peace. The Waldenses were among the first of the peoples of Europe to obtain a translation of the Holy Scriptures.’ Hundreds of years before the Reformation, they possessed the Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution. They declared the Church of Rome to be the apostate Babylon of the Apoca- lypse, and at the peril of their lives they stood up to resist her corruptions. While, under the pressure of long- continued persecution, some compromised their faith, little by little yielding its distinctive principles, others held fast the truth. Through ages of darkness and apostasy, there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood un- flinchingly for God’s word and His honor. Behind the lofty bulwarks of the mountains,— in all ages the refuge of the persecuted and oppressed,— the Wal- 1See Appendix. SRT T ERTS: r SHIMIA ESSemester tn tae ale Foor a eee ete te Eco oe So Sern ooteess 66 THE GREAT CONTROVERSY denses found a hiding-place. Here the light of truth was kept burning amid the darkness of the Middle Ages. Here, for a thousand years, witnesses for the truth maintained the ancient faith. God had provided for His people a sanctuary of awful grandeur, befitting the mighty truths committed to their trust. To those faithful exiles the mountains were an em- blem of the immutable righteousness of Jehovah. They pointed their children to the heights towering above them in unchanging majesty, and spoke to them of Him with whom there is no variableness nor shadow of turning, whose word is as enduring as the everlasting hills. God had set fast the mountains, and girded them with strength; no arm but that of Infinite Power could move them out of their place. Im like manner He had established His law, the foundation of His government in heaven and upon earth. The arm of man might reach his fellow-men and destroy their lives; but that arm could as readily uproot the moun- tains from their foundations, and hurl them into the sea, as it could change one precept of the law of Jehovah, or blot out one of His promises to those who do His will. In their fidelity to His law, God’s servants should be as firm as the unchanging hills. The mountains that girded their lowly valleys were a constant witness to God’s creative power, and a never-failing assurance of His protecting care. Those pilgrims learned to love the silent symbols of Jehovah’s presence. They in- dulged no repining because of the hardships of their lot: they were never lonely amid the mountain solitudes. They thanked God that He had provided for them an asylum from the wrath and cruelty of men. They rejoiced in their free- dom to worship before Him. Often when pursued by their enemies, the strength of the hills proved a sure defense. From many a lofty cliff they chanted the praise of God. and the armies of Rome could not silence their songs of thanksgiving. PE EU ETER ESUTT B 0 E BTHE WALDENSES 67 Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These princi- ples they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed in the Scriptures, and taught to regard sacredly the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort. Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr’s death. They were educated from childhood to endure hardness, to submit to control, and yet to think and act for themselves. Very early they were taught to bear responsibilities, to be guarded in speech, and to understand the wisdom of silence. One indiscreet word let fall in the hearing of their enemies, might imperil not only the life of the speaker, but the lives of hundreds of his brethren; for as wolves hunting their prey did the enemies of truth pursue those who dared to claim freedom of religious faith. The Waldenses had sacrificed their worldly prosperity for the truth’s sake, and with persevering patience they toiled for their bread. Every spot of tillable land among the mountains was carefully improved; the valleys and the less fertile hillsides were made to yield their increase. Economy and severe self-denial formed a part of the edu- eation which the children received as their only legacy. They were taught that God designs life to be a discipline, and that their wants could be supplied only by personal labor, by forethought, care, and faith. The process was laborious and wearisome, but it was wholesome, just what eee carta Sere Cee tshe Set PRS esta OE ea nee eeSete Deh tea Tbe PAA TUT SS ET ATE ps SRST LULL 68 THE GREAT CONTROVERSY man needs in his fallen state, the school which God has While the youth were inured to toil and hardship, the culture of provided for his training and development. the intellect was not neglected. They were taught that all their powers belonged to God, and that all were to be improved and developed for His service. The Vaudois churches, in their purity and simplicity, resembled the church of apostolic times. Rejecting the supremacy of pope and prelate, they held the Bible as the only supreme, infallible authority. Their pastors, un- hike the lordly priests of Rome, followed the example of their Master, who ‘“‘came not to be ministered unto, but to They fed the flock of God, leading them to the green pastures and living fountains of His holy word. Far 9 minister. from the monuments of human pomp and pride, the people assembled, not in magnificent churches or grand cathedrals, but beneath the shadow of the mountains, in the Alpine valleys, or, in time of danger, in some rocky stronghold, to listen to the words of truth from the servants of Christ. The pastors not only preached the gospel, but they visited the sick, catechized the children, admonished the erring, and labored to settle disputes and promote harmony and _ broth- erly love. In times of peace they were sustained by the freewill offerings of the people; but, like Paul the tent- maker, each learned some trade or profession by which, if necessary, to provide for his own support. From their pastors the youth received instruction. While attention was given to branches of general learning, the Bible was made the chief study. The Gospels of Matthew and John were committed to memory, with many of the Epistles. They were employed also in copying the Serip- tures. Some manuscripts contained the whole Bible, others only brief selections, to which some simple explanations of the text were added by those who were able to expound the Scriptures. Thus were brought forth the treasures of LL LeTHE WALDENSES 69 truth so long concealed by those who sought to exalt them- selves above God. By patient, untiring labor, sometimes in the deep, dark eaverns of the earth, by the light of torches, the sacred Seriptures were written out, verse by verse, chapter by chapter. Thus the work went on, the revealed will of God shining out like pure gold; how much brighter, clearer, and more powerful because of the trials undergone for its sake, only those could realize who were engaged in the work. Angels from heaven surrounded these faithful workers. Satan had urged on the papal priests and prelates to bury the Word of truth beneath the rubbish of error, heresy, and superstition; but in a most wonderful manner it was preserved uncorrupted through all the ages of darkness. It bore not the stamp of man, but the impress of God. Men have been unwearied in their efforts to obscure the plain, simple meaning of the Scriptures, and to make them eontradict their own testimony; but like the ark upon the billowy deep, the word of God outrides the storms that threaten it with destruction. As the mine has rich veins of gold and silver hidden beneath the surface, so that all must dig who would discover its precious stores, so the Holy Scriptures have treasures of truth that are revealed only to the earnest, humble, prayerful seeker. God designed the Bible to be a lesson-book to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave His word to men as a revelation of Himself. Every new truth discerned is a fresh disclosure of the character of its Author. The study of the Scriptures is the means divinely ordained to bring men into closer connection with their Creator, and to give them a clearer knowledge of His will. It is the medium of communication between God and man. While the Waldenses regarded the fear of the Lord as the beginning of wisdom, they were not blind to the impor- tance of a contact with the world, a knowledge of men and Sepeee Pies tester etl eee eens ern erases ———iciepiee tien itietabetahealis nel eal bab chaste iodide eeeeieibceaatoem apices eee Feds ome ho nemrenrt et 70 THE GREAT CONTROVERSY of active life, in expanding the mind and quickening the per- ceptions. From their schools in the mountains some of the youth were sent to institutions of learning in the cities of France or Italy, where was a more extended field for study, thought, and observation than in their native Alps. The youth thus sent forth were exposed to temptation, they wit- nessed vice, they encountered Satan’s wily agents, who urged upon them the most subtle heresies and the most dangerous deceptions. But their education from childhood had been of a character to prepare them for all this. In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure, the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and whenever they could do so without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive the truth. From their mother’s knee the Walden- sian youth had been trained with this purpose in view; they understood their work, and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school: yet the papal leaders could not, by the closest inquiry, trace the so-called ecor- rupting heresy to its source. The spirit of Christ is a missionary spirit. The very first impulse of the renewed heart is to bring others also to the Saviour. Such was the spirit of the Vaudois Christians. They felt that God required more of them than merely to preserve the truth in its purity in their own churches; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; by the mighty power of God’s word they sought to break the bondage which Rome had imposed. The Vaudois ministers were trained as missionaries, every one who expected to enter the ministry being required first to gain an experience as (REET ETTHE WALDENSES 71 an evangelist. Each was to serve three years in some mis- sion field before taking charge of a church at home. This service, requiring at the outset self-denial and sacrifice, was a fitting introduction to the pastor’s life in those times that tried men’s souls. The youth who received ordination to the sacred office saw before them, not the prospect of earthly wealth and glory, but a life of toil and danger, and possibly a martyr’s fate. The missionaries went out two and two, as Jesus sent forth His disciples. With each young man was usually associated a man of age and experience, the youth being under the guidance of his companion, who was held responsible for his training, and whose instruction he was required to heed. These co-laborers were not always to- gether, but often met for prayer and counsel, thus strength- ening each other in the faith. To have made known the object of their mission would have insured its defeat; therefore they carefully concealed their real character. Every minister possessed a knowledge of some trade or profession, and the missionaries prosecuted their work under cover of a secular calling. Usually they chose that of merchant or peddler. ‘‘They carried silks, jewelry, and other articles, at that time not easily pur- ehasable save at distant marts; and they were welcomed as merchants where they would have been spurned as mis- sionaries.’’* All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They secretly earried about with them copies of the Bible, in whole or in part; and whenever an oppor- tunity was presented, they called the attention of their cus- tomers to these manuscripts. Often an interest to read God’s word was thus awakened, and some portion was gladly left with those who desired to receive it. The work of these missionaries began in the plains and valleys at the foot of their own mountains, but it extended far beyond these limits. With naked feet and in garments coarse and travel-stained as were those of their Master, they 1 Wylie, b. 1, ch. 7.slab eo enign testa ahaa ba iemeeiichat 72 THE GREAT CONTROVERSY passed through great cities, and penetrated to distant lands. Everywhere they scattered the precious seed. Churches sprung up in their path, and the blood of martyrs wit- nessed for the truth. The day of God will reveal a rich harvest of souls garnered by the labors of these faithful men. Veiled and silent, the word of God was making its way through Christendom, and meeting a glad reception in the homes and hearts of men. To the Waldenses the Scriptures were not merely a rec- ord of God’s dealings with men in the past, and a revelation of the responsibilities and duties of the present, but an un- folding of the perils and glories of the future. They believed that the end of all things was not far distant: and as they studied the Bible with prayer and tears, they were the more deeply impressed with its precious utterances, and with their duty to make known to others its saving truths. They saw the plan of saivation clearly revealed in the sacred pages, and they found comfort, hope, and peace in believing in Jesus. As the light illuminated their understanding and made glad their hearts, they longed to shed its beams upon those who were in the darkness of papal error. They saw that under the guidance of pope and priests, multitudes were vainly endeavoring to obtain pardon by afflicting their bodies for the sin of their souls. Taught to trust to their good works to save them, they were ever look- ing to themselves, their minds dwelling upon their sinful condition, seeing themselves exposed to the wrath of God, afflicting soul and body, yet finding no relief. Thus con- scientious souls were bound by the doctrines of Rome. Thousands abandoned friends and kindred, and spent their lives in convent cells. By oft-repeated fasts and cruel scourgings, by midnight vigils, by prostration for weary hours upon the cold, damp stones of their dreary abode, by long pilgrimages, by humiliating penance and fearful torture, thousands vainly sought to obtain peace of con- science. Oppressed with a sense of sin, and haunted with HET TETHE WALDENSES 73 the fear of God’s avenging wrath, many suffered on, until ex- hausted nature gave way, and without one ray of light or hope, they sank into the tomb. The Waldenses longed to break to these starving souls the bread of life, to open to them the messages of peace in the promises of God, and to point them to Christ as their only hope of salvation. The doctrine that good works can atone for the transgression of God’s law, they held to be based upon falsehood. Reliance upon human merit inter- cepts the view of Christ’s infinite love. Jesus died as a sac- rifice for man because the fallen race can do nothing to recommend themselves to God. The merits of a crucified and risen Saviour are the foundation of the Christian’s faith. The dependence of the soul upon Christ is as real, and its connection with Him must be as close, as that of a limb to the body, or of a branch to the vine. The teachings of popes and priests had led men to look upon the character of God, and even of Christ, as stern, gloomy, and forbidding. The Saviour was represented as so far devoid of sympathy with man in his fallen state that the mediation of priests and saints must be invoked. Those whose minds had been enlightened by the word of God longed to point these souls to Jesus as their compas- sionate, loving Saviour, standing with outstretched arms, inviting all to come to Him with their burden of sin, their care and weariness. They longed to clear away the ob- structions which Satan had piled up that men might not see the promises, and come directly to God, confessing their sins, and obtaining pardon and peace. Eagerly did the Vaudois missionary unfold to the in- quiring mind the precious truths of the gospel. Cautiously he produced the carefully written portions of the Holy Scriptures. It was his greatest joy to give hope to the conscientious, sin-stricken soul, who could see only a God of vengeance, waiting to execute justice. With quivering lip and tearful eye did he, often on bended knees, openST 74 LHE GREAT CONTROVERSY to his brethren the precious promises that reveal the sin- ner’s only hope. Thus the light of truth penetrated many a darkened mind, rolling back the cloud of gloom, until the Sun of Righteousness shone into the heart with healing in His beams. It was often the case that some portion of Scripture was read again and again, the hearer desiring it to be repeated, as if he would assure himself that he had heard aright. Especially was the repetition of these words eagerly desired: ‘‘The blood of Jesus Christ His Son cleans- eth us from all sin.’’* ‘*‘As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.’’? Many were undeceived in regard to the claims of Rome. They saw how vain is the mediation of men or angels in behalf of the sinner. As the true light dawned upon their minds, they exclaimed with rejoicing, ‘‘Christ is my priest; His blood is my sacrifice; His altar is my confessional.’’ They cast themselves wholly upon the merits of Jesus, re- peating the words, ‘‘ Without faith it is impossible to please Him.’’* ‘‘There is none other name under heaven given among men, whereby we must be saved.’’* The assurance of a Saviour’s love seemed too much for some of these poor tempest-tossed souls to realize. So great was the relief which it brought, such a flood of light was shed upon them, that they seemed transported to heaven. Their hands were laid confidingly in the hand of Christ; their feet were planted upon the Rock of Ages. All fear of death was banished. They could now covet the prison and the fagot if they might thereby honor the name of their Redeemer. In secret places the word of God was thus brought forth and read, sometimes to a single soul, sometimes to a little company who were longing for light and truth. Often the entire night was spent in this manner. So great would be the wonder and admiration of the listeners that the mes- pre ODN lis * John 3:14, 15. 8 Heb. 11:6. * Acts 4:12,THE WALDENSES 75 senger of mercy was not infrequently compelled to cease his reading until the understanding could grasp the tidings of salvation. Often would words like these be uttered: ‘‘ Will God indeed accept my offering? Will He smile upon me? Will He pardon me?’’ The answer was read, ‘‘Come unto Me, all ye that labor and are heavy laden, and I will give you rest.’’* Faith grasped the promise, and the glad response was heard: ‘‘No more long pilgrimages to make; no more pain- ful journeys to holy shrines. I may come to Jesus just as I am, sinful and unholy, and He will not spurn the peni- tential prayer. ‘Thy sins be forgiven thee.’ Mine, even mine, may be forgiven!”’ A tide of sacred joy would fill the heart, and the name of Jesus would be magnified by praise and thanksgiving. Those happy souls returned to their homes to diffuse light, to repeat to others, as well as they could, their new experi- ence; that they had found the true and living Way. There was a strange and solemn power in the words of Scripture that spoke directly to the hearts of those who were longing for the truth. It was the voice of God, and it carried con- viction to those who heard. The messenger of truth went on his way; but his appear- ance of humility, his sincerity, his earnestness and deep fervor, were subjects of frequent remark. In many in- stanees his hearers had not asked him whence he came or whither he went. They had been so overwhelmed, at first with surprise, and afterward with gratitude and Joy, that they had not thought to question him. When they had urged him to accompany them to their homes, he had re- plied that he must visit the lost sheep of the flock. Could he have been an angel from heaven? they queried. In many cases the messenger of truth was seen no more. He had made his way to other lands, or he was wearing out his life in some unknown dungeon, or perhaps his bones were whitening on the spot where he had witnessed for the 1Matt. 11:28. BiSei Astrea Teta were eee tantmeee a rnmns Fhe ee teen TT as Saieerten ciara eta Nake en 2 ale aad tad ct cia Rahaman at ksi Sonera etre 76 THE GREAT CONTROVERSY truth. But the words he had left behind could not be de- stroyed. They were doing their work in the hearts of men; the blessed results will be fully known only in the judgment. The Waldensian missionaries were invading the kingdom of Satan, and the powers of darkness aroused to greater vigilance. Every effort to advance the truth was watched by the prince of evil, and he excited the fears of his agents. The papal leaders saw a portent of danger to their cause from the labors of these humble itinerants. If the light of truth were allowed to shine unobstructed, it would sweep away the heavy clouds of error that enveloped the people; it would direct the minds of men to God alone, and would eventually destroy the supremacy of Rome. The very existence of this people, holding the faith of the ancient church, was a constant testimony to Rome’s apos- tasy, and therefore excited the most bitter hatred and perse- eution. Their refusal to surrender the Scriptures was also an offense that Rome could not tolerate. She determined to blot them from the earth. Now began the most terrible ecru- sades against God’s people in their mountain homes. In- quisitors were put upon their track, and the scene of innocent Abel falling before the murderous Cain was often repeated. Again and again were their fertile lands laid waste, their dwellings and chapels swept away, so that where once were flourishing fields and the homes of an innocent, industrious people, there remained only a desert. As the ravenous beast is rendered more furious by the taste of blood, so the rage of the papists was kindled to greater intensity by the suf- ferings of their victims. Many of these witnesses for a pure faith were pursued across the mountains, and hunted down in the valleys where they were hidden, shut in by mighty forests and pinnacles of rock. No charge could be brought against the moral character of this proscribed class. Even their enemies declared them to be a peaceable, quiet, pious people. Their grand offense was that they would not worship God according to the will (EET EETTHE WALDENSES 77 of the pope. For this crime, every humiliation, insult, and torture that men or devils could invent was heaped upon them. When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope, condemning them as heretics, and delivering them to slaughter.” They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced ‘‘the sheep of the true fold.’’ Therefore the pope ordered ‘‘that malicious and abominable sect of malig- nants,’’ if they ‘‘refuse to abjure, to be crushed like ven- omous snakes.’’* Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of heaven, to confront him at the judgment? ‘“Tnasmuch as ye have done it unto one of the least of these My brethren,’’ said Jesus, ‘‘ye have done it unto Me.’’* This bull called upon all members of the church to join the crusade against the heretics. As an incentive to engage in this cruel work, it ‘‘absolved from all ecclesiastical pains and penalties, general and particular; it released all who joined the crusade from any oaths they might have taken; it legitimatized their title to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all con- tracts made in favor of Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property.’’? This document clearly reveals the master- spirit behind the scenes. It is the roar of the dragon, and not the voice of Christ, that is heard therein. The papal leaders would not conform their characters to the great standard of God’s law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy 1See Appendix. 2 Wylie, b. 16, ch. 1. * Matt. 25:40.Fetes St tas Pee el END Ret te aT er ere 78 THE GREAT CONTROVERSY had no place in their natures. The same spirit that crucified Christ and slew the apostles, the same that moved the blood- thirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of God. The persecutions visited for many centuries upon this God-fearing people were endured by them with a patience and constancy that honored their Redeemer. Notwithstand- ing the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to the death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for God, centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for “the word of God, and for the testimony of Jesus Christ.” ? 1 Rev. 1:9.CGAY | pas 55) |) Dye i . GS, ‘ ¥ EN SS ~~ AS EY eS Sh 4 SF ‘ )) KS) ZAR ARSGEASSE JORNMWACOEI Fre S BeroreE the Reformation, there were at times but very few copies of the Bible in existence; but God had not suf- fered His word to be wholly destroyed. Its truths were not to be forever hidden. He could as easily unchain the words of life as He could open prison doors and unbolt iron gates to set His servants free. In the different countries of Eu- rope men were moved by the Spirit of God to search for the truth as for hid treasures. Providentially guided to the Holy Scriptures, they studied the sacred pages with intense interest. They were willing to accept the hght, at any cost to themselves. Though they did not see all things clearly, they were enabled to perceive many long-buried truths. As Heaven-sent messengers they went forth, rending asunder the chains of error and superstition, and calling upon those who had been so long enslaved, to arise and assert their liberty. Except among the Waldenses, the word of God had for ages been locked up in languages known only to the learned; but the time had come for the Scriptures to be translated, and given to the people of different lands in their native tongue. The world had passed its midnight. The hours of darkness were wearing away, and in many lands ap- peared tokens of the coming dawn. (79) restr er tar SSS eaeBeeston ten Ueto t Yt ete ed ee = Fa Lala ee ets 80 THE GREAT CONTROVERSY In the fourteenth century arose in England the ‘‘morn.- ing star of the Reformation.’’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter, was never to be silenced. That protest opened the struggle which was to result in the emancipation of individ- uals, of churches, and of nations. Wycliffe received a liberal education, and with him the fear of the Lord was the beginning of wisdom. He was noted at college for his fervent piety as well as for his remarkable talents and sound scholarship. In his thirst for knowledge he sought to become acquainted with every branch of learning. He was educated in the scholastic philosophy, in the canons of the church, and in the eivil law, especially that of his own country. In his after-labors the value of this early training was apparent. A thorough acquaintance with the speculative philosophy of his time enabled him to expose its errors; and by his study of na- tional and ecclesiastical law he was prepared to engage in the great struggle for civil and religious liberty. While he could wield the weapons drawn from the word of God, he had acquired the intellectual discipline of the schools, and he understood the tactics of the schoolmen. The power of his genius and the extent and thoroughness of his knowl- edge commanded the respect of both friends and foes. His adherents saw with satisfaction that their champion stood foremost among the leading minds of the nation; and his enemies were prevented from casting contempt upon the cause of reform by exposing the ignorance or weakness of its supporter. While Wycliffe was still at college, he entered upon the study of the Scriptures. In those early times, when the Bible existed only in the ancient languages, scholars were enabled to find their way to the fountain of truth, which was closed to the uneducated classes. Thus already the way had been prepared for Wycliffe’s future work as a Reformer. AETTA LEE EUESRERTETLRT IE Eo EU EYni ESTATE eo add JOHN WYCLIFFE 81 Men of learning had studied the word of God, and had found the great truth of His free grace there revealed. In their teachings they had spread a knowledge of this truth, and had led others to turn to the Living Oracles. When Wycliffe’s attention was directed to the Scriptures, he entered upon their investigation with the same _ thor- oughness which had enabled him to master the learning of the schools. Heretofore he had felt a great want, which neither his scholastic studies nor the teaching of the chureh eould satisfy. In the word of God he found that which he had before sought in vain. Here he saw the plan of sal- vation revealed, and Christ set forth as the only advocate for man. He gave himself to the service of Christ, and determined to proclaim the truths he had discovered. Like after-reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not peepee eet enn anit set himself deliberately in opposition to Rome. But devo- tion to truth could not but bring him in conflict with false- hood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the word of God for human tradition; he fearlessly accused the priest- hood of having banished the Scriptures, and demanded that the Bible be restored to the people, and that its authority be again established in the church. He was an able and ear- nest teacher, and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowl- edge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity, won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith, as they saw the iniquity that prevailed in the Roman Chureh, and they hailed with unconcealed joy the truths brought to view by Wycliffe; but the papal leaders were filled with rage when they perceived that this Reformer was gaining an influence greater than their own.eee ene eee ee Pee rt ar ene eS a a a 82 THE GREAT CONTROVERSY Wycliffe was a keen detector of error, and he struck fear- lessly against many of the abuses sanctioned by the author. ity of Rome. While acting as chaplain for the king, he took a bold stand against the payment of tribute claimed by the pope from the English monarch, and showed that the papal assumption of authority over secular rulers was contrary to both reason and revelation. The demands of the pope had excited great indignation, and Wycliffe’s teachings exerted an influence upon the leading minds of the nation. The king and the nobles united in denying the pontiff’s claim to temporal authority, and in refusing the payment of the tribute. Thus an effectual blow was struck against the papal supremacy in England. Another evil against which the Reformer waged long and resolute battle, was the institution of the orders of mendicant friars. These friars swarmed in England, casting a blight upon the greatness and prosperity of the nation. Industry, education, morals, all felt the withering influence. The monks’ life of idleness and beggary was not only a heavy drain upon the resources of the people, but it brought useful labor into contempt. The youth were demoralized and cor- rupted. By the influence of the friars many were induced to enter a cloister and devote themselves to a monastic life, and this not only without the consent of their parents, but even without their knowledge, and contrary to their com- mands. One of the early Fathers of the Roman Church, urging the claims of monasticism above the obligations of filial love and duty, had declared: ‘‘Though thy father should lie before thy door, weeping and lamenting, and thy mother should show the body that bore thee and the breasts that nursed thee, see that thou trample them under foot, and go onward straightway to Christ.’’ By this ‘‘mon- strous inhumanity,’’ as Luther afterward styled it, ‘‘savor- ing more of the wolf and the tyrant than of the Christian and the man,’’ were the hearts of children steeled against their parents.” Thus did the papal leaders, like the Pharisees *Sears, Barnas, ‘‘Life of Luther,’’ pp. 70, 69. AT UAL PEI EVETUTTESUARTEL BLUR LEUVEN EES EADY EUJOHN WYCLIFFE 83 of old, make the commandment of God of none effect by their tradition. Thus homes were made desolate, and parents were deprived of the society of their sons and daughters. ‘ven the students in the universities were deceived by the false representations of the monks, and induced to join their orders. Many afterward repented this step, seeing that they had blighted their own lives, and had brought sorrow upon their parents; but once fast in the snare, it was impos- sible for them to obtain their freedom. Many parents, fear- ing the influence of the monks, refused to send their sons to the universities. There was a marked falling off in the number of students in attendance at the great centers of learning. The schools languished, and ignorance prevailed. The pope had bestowed on these monks the power to hear confessions and to grant pardon. This became a source of great evil. Bent on enhancing their gains, the friars were so ready to grant absolution that criminals of all descriptions resorted to them, and as a result, the worst vices rapidly increased. The sick and the poor were left to suffer, while the gifts that should have relieved their wants went to the monks, who with threats demanded the alms of the people, denouncing the impiety of those who should withhold gifts trom their orders. Notwithstanding their profession of pov- erty, the wealth of the friars was constantly increasing, and their magnificent edifices and luxurious tables made more apparent the growing poverty of the nation. And while spending their time in luxury and pleasure, they sent out in their stead ignorant men, who could only recount marvelous tales, legends, and jests to amuse the people, and make them still more completely the dupes of the monks. Yet the friars continued to maintain their hold on the superstitious multitudes, and led them to believe that all religious duty was comprised in acknowledging the supremacy of the pope, adoring the saints, and making gifts to the monks, and that this was sufficient to secure them a place in heaven. Se aeataid ness aren oePT Te ahaa Te stom! SS ; eee eee ee er Eats ach cee al aieeeeaahaonlhate a 5 = ee tats Bl trteereg tn ene rne i eet) 84 THE GREAT CONTROVERSY Men of learning and piety had labored in vain to bring about a reform in these monastic orders; but Wycliffe, with clearer insight, struck at the root of the evil, declaring that the system itself was false, and that it should be abol- ished, Discussion and inquiry were awakening. As the monks traversed the country, vending the pope’s pardons, many were led to doubt the possibility of purchasing for- giveness with money, and they questioned whether they should not seek pardon from God rather than from the pon- tiff of Rome.’ Not a few were alarmed at the rapacity of the friars, whose greed seemed never to be satisfied. ‘‘The monks and priests of Rome,’’ said they, ‘‘are eating us away like a cancer. God must deliver us, or the people will perish.’’? To cover their avarice, these begging monks claimed that they were following the Saviour’s example, declaring that Jesus and His disciples had been supported by the charities of the people. This claim resulted in injury to their cause, for it led many to the Bible to learn the truth for them- selves,— a result which of all others was least desired by Rome. The minds of men were directed to the Source of truth, which it was her object to conceal. Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man “an be truly excommunicated unless he has first brought upon himself the condemnation of God. In no more effec- tual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected, and in which the souls and bodies of millions were held captive. Again Wycliffe was called to defend the rights of the English crown against the encroachments of Rome; and being appointed a royal ambassador, he spent two years in the Netherlands, in conference with the commissioners of the * See Appendix. *D’Aubigné, b. 17, ch. 7.JOHN WYCLIFFE 85 pope. Here he was brought into communication with eccle- siastics from France, Italy, and Spain, and he had an oppor- tunity to look behind the scenes, and gain a knowledge of many things which would have remained hidden from him in England. He learned much that was to give point to his after-labors. In these representatives from the papal court he read the true character and aims of the hierarchy. He returned to England to repeat his former teachings more openly and with greater zeal, declaring that covetousness, pride, and deception were the gods of Rome. In one of his tracts he said, speaking of the pope and his collectors: ‘‘They draw out of our land poor men’s live- lihood, and many thousand marks, by the year, of the king’s money, for sacraments and spiritual things, that is cursed heresy of simony, and maketh all Christendom assent and maintain this heresy. And certes though our realm had a huge hill of gold, and never other man took thereof but only this proud worldly priest’s collector, by process of time this hill must be spended; for he taketh ever money out of our land, and sendeth naught again but God’s curse for his simony.’’’* Soon after his return to England, Wycliffe received from the king the appointment to the rectory of Lutterworth. This was an assurance that the monarch at least had not been displeased by his plain speaking. Wyeliffe’s influence was felt in shaping the action of the court, as well as in moulding the belief of the nation. The papal thunders were soon hurled against him. Three bulls were dispatched to England,— to the university, to the king, and to the prelates,— all commanding immediate and decisive measures to silence the teacher of heresy. Before the arrival of the bulls, however, the bishops, in their zeal, had summoned Wycliffe before them for trial. But two of the most powerful princes in the kingdom accompanied him to the tribunal; and the people, surrounding the build- * Lewis, Rev. John, ‘‘ History of the Life and Sufferings of J. Wiclif,’’ p. 37 (ed. 1820). 2See Appendix. Neander, ‘‘History of the Christian Religion and Church,’’ period 6, sec. 2, part 1, par. 8.= een a eC ee ee “ AU EE 7 a] THE GREAT CONTROVERSY 86 ing and rushing in, so intimidated the judges that the pro- ceedings were for the time suspended, and he was allowed to go his way in peace. A little later, Edward III., whom in his old age the prelates were seeking to influence against the Reformer, died, and Wycliffe’s former protector became regent of the kingdom. But the arrival of the papal bulls laid upon all England a peremptory command for the arrest and imprisonment of the heretic. These measures pointed directly to the stake. It appeared certain that Wycliffe must soon fall a prey to the vengeance of Rome. But He who declared to one of old, ‘‘Fear not: I am thy shield,’’* again stretched out His hand to protect His servant. Death came, not to the Reformer, but to the pontiff who had decreed his destruc- tion. Gregory XI. died, and the ecclesiastics who had as- sembled for Wyeliffe’s trial, dispersed. God’s providence still further overruled events to give opportunity for the growth of the Reformation. The death of Gregory was followed by the election of two rival popes. Two conflicting powers, each professedly infallible, now claimed obedience.* Each called upon the faithful to assist him in making war upon the other, enforcing his demands by terrible anathemas against his adversaries, and promises of rewards in heaven to his supporters. This occurrence greatly weakened the power of the papacy. The rival factions had all they could do to attack each other, and Wycliffe for a time had rest. Anathemas and recrimina- tions were flying from pcpe to pope, and torrents of blood were poured out to support their conflicting claims. Crimes and scandals flooded the church. Meanwhile the Reformer, in the quiet retirement of his parish of Lutterworth, was laboring diligently to point men from the contending popes to Jesus, the Prince of Peace. The schism, with all the strife and corruption which it caused, prepared the way for the Reformation, by enabling the people to see what the papacy really was. In a tract which he published, ‘‘On the Schism of the Popes,’’ Wyc- *Gen, 15:1, *See Appendix. TEALJOHN WYCLIFFE 87 liffe called upon the people to consider whether these two priests were not speaking the truth in condemning each other as the antichrist. ‘‘God,’’ said he, ‘‘would no longer suffer the fiend to reign in only one such priest, but.. made division among two, so that men, in Christ’s name, may the more easily overcome them both.’’* Wycliffe, like his Master, preached the gospel to the poor. Not content with spreading the light in their hum- ble homes in his own parish of Lutterworth, he determined that it should be carried to every part of England. To accomplish this he organized a body of preachers, simple, devout men, who loved the truth and desired nothing so much as to extend it. These men went everywhere, teach- ing in the market-places, in the streets of the great cities, and in the country lanes. They sought out the aged, the sick, and the poor, and opened to them the glad tidings of the grace of God. As a professor of theology at Oxford, Wycliffe preached the word of God in the halls of the university. So faith- fully did he present the truth to the students under his instruction, that he received the title of ‘‘The Gospel Doce- tor.’? But the greatest work of his life was to be the trans- lation of the Scriptures into the English language. In a work, ‘‘On the Truth and Meaning of Seripture,’’ he ex- pressed his intention to translate the Bible, so that every man in England might read, in the language in which he was born, the wonderful works of God. But suddenly his labors were stopped. Though not yet sixty years of age, unceasing toil, study, and the assaults of his enemies, had told upon his strength, and made him pre- maturely old. He was attacked by a dangerous illness. The tidings brought great joy to the friars. Now they thought he would bitterly repent the evil he had done the church, and they hurried to his chamber to listen to his confession. Representatives from the four religious orders, with four civil officers, gathered about the supposed dying man. ‘‘You 1 Vaughan, R., ‘‘Life and Opinions of John de Wycliffe,’’ Vol. Il, p. 6 (ed, 1831).— ene en ere ee - Fe a anced eee tiahlahs ~ ee a rere ee eet ee tT eon kere Ere SLES TSIEN ees 88 THE GREAT CONTROVERSY have death on your lips,’’ they said; ‘‘be touched by your faults, and retract in our presence all that you have said to our injury.’’ The Reformer listened in silence; then he bade his attendant raise him in his bed, and gazing steadily upon them as they stood waiting for his recanta- tion, he said, in the firm, strong voice which had so often caused them to tremble, ‘‘I shall not die, but live, and again declare the evil deeds of the friars.’’* Astonished and abashed, the monks hurried from the room. Wycliffe’s words were fulfilled. He lived to place in the hands of his countrymen the most powerful of all weapons against Rome,— to give them the Bible, the Heaven-appointed agent to liberate, enlighten, and evangelize the people. There were many and great obstacles to surmount in the accom- plishment of this work. Wycliffe was weighed down with in- firmities; he knew that only a few years for labor remained for him; he saw the opposition which he must meet; but, encouraged by the promises of God’s word, he went forward nothing daunted. In the full vigor of his intellectual pow- ers, rich in experience, he had been preserved and prepared by God’s special providence for this. the greatest of his labors. While all Christendom was filled with tumult, the Reformer in his rectory at Lutterworth. unheeding the storm that raged without, applied himself to his chosen task. At last the work was completed,— the first English trans- lation of the Bible ever made. The word of God was opened to England. The Reformer feared not now the prison or the stake. He had placed in the hands of the English people a light which should never be extinguished. In giving the Bible to his countrymen, he had done more to break the fetters of ignorance and vice, more to liberate and elevate his country, than was ever achieved by the most brilliant victories on fields of battle. The art of printing being still unknown, it was only by slow and wearisome labor that copies of the Bible could be multiplied. So great was the interest to obtain the book, 7D’Aubigné, b. 17, ch. 7. HT ETOREPEAT Sd add be JOHN WYCLIFFE 89 that many willingly engaged in the work of transcribing it, but it was with difficulty that the copyists could supply the demand. Some of the more wealthy purchasers desired the whole Bible. Others bought only a portion. In many ceases, several families united to purchase a copy. Thus Wycliffe’s Bible soon found its way to the homes of the people. The appeal to men’s reason aroused them from their pas- sive submission to papal dogmas. Wycliffe now taught the distinctive doctrines of Protestantism,— salvation through faith in Christ, and the sole infallibility of the Scriptures. The preachers whom he had sent out circulated the Bible, together with the Reformer’s writings, and with such suc- cess that the new faith was accepted by nearly one half of the people of England. The appearance of the Scriptures brought dismay to the authorities of the church. They had now to meet an agency peeperieestins hastrcte Ly more powerful than Wycliffe—an agency against which their weapons would avail little. There was at this time no law in England prohibiting the Bible, for it had never be. fore been published in the language of the people. Such laws were afterward enacted and rigorously enforced. Mean- while, notwithstanding the efforts of the priests, there was for a season opportunity for the circulation of the word of God. Again the papal leaders plotted to silence the Reformer’s voice. Before three tribunals he was successively summoned for trial, but without avail. First a synod of bishops de- clared his writings heretical, and winning the young king, Richard IL.. to their side, they obtained a royal decree consigning to prison all who should hold the condemned doctrines. Wycliffe appealed from the synod to Parliament; he fear- lessly arraigned the hierarchy before the national council, and demanded a reform of the enormous abuses sanctioned by the church. With convincing power he portrayed the usurpations and corruptions of the papal see. His enemies were brought to confusion. The friends and supporters of Wycliffe had been forced to yield, and it had been confi-Se ke Sts tee] Prva cents Rel Pence tne errno i oree 90 THE GREAT CONTROVERSY dently expected that the Reformer himself, in his old age, alone and friendless, would bow to the combined authority of the crown and the mitre. But instead of this the papists saw themselves defeated. Parliament, roused by the stir- ring appeals of Wycliffe, repealed the persecuting edict, and the Reformer was again at liberty. A third time he was brought to trial, and now before the highest ecclesiastical tribunal in the kingdom. Here no favor would be shown to heresy. Here at last Rome would triumph, and the Reformer’s work would be stopped. So thought the papists. If they could but accomplish their purpose, Wycliffe would be forced to abjure his doctrines, or would leave the court only for the flames. But Wycliffe did not retract; he would not dissemble. He fearlessly maintained his teachings, and repelled the ac- cusations of his persecutors. Losing sight of himself, of his position, of the occasion, he summoned his hearers before the divine tribunal, and weighed their sophistries and deceptions in the balances of eternal truth. The power of the Holy Spirit was felt in the council-room. A spell from God was upon the hearers. They seemed to have no power to leave the place. As arrows from the Lord’s quiver, the Reformer’s words pierced their hearts. The charge of her- esy, which they had brought against him, he with convine- ing power threw back upon themselves. Why, he demanded, did they dare to spread their errors? For the sake of gain, to make merchandise of the grace of God. ‘“With whom, think you,’’ he finally said, ‘‘are ye con- tending? with an old man on the brink of the grave? No! with Truth,— Truth which is stronger than you, and will overcome you.’’* So saying, he withdrew from the assembly, and not one of his adversaries attempted to prevent him. Wycliffe’s work was almost done; the banner of truth which he had so long borne was soon to fall from his hand; but once more he was to bear witness for the gospel. The truth was to be proclaimed from the very stronghold of the 1 Wylie, b. 2, ch, 13. TBETASIEI ATLAS EEJOHN WYCLIFFE 91 kingdom of error. Wycliffe was summoned for trial before the papal tribunal at Rome, which had so often shed the blood of the saints. He was not blind to the danger that threatened him, yet he would have obeyed the summons had not a shock of palsy made it impossible for him to perform the journey. But though his voice was not to be heard at Rome, he could speak by letter, and this he determined to do. From his rectory the Reformer wrote to the pope a letter, which, while respectful in tone and Christian in spirit, was a keen rebuke to the pomp and pride of the papal see. ‘‘Verily I do rejoice,’’ he said, ‘‘to open and declare unto every man the faith which I do hold, and especially unto the bishop of Rome: which, forasmuch as I do suppose to be sound and true, he will most willingly confirm my said faith, or if it be erroneous, amend the same. ‘‘Hirst, I suppose that the gospel of Christ is the whole body of God’s law. ...1 do give and hold the bishop of Rome, forasmuch as he is the vicar of Christ here on earth, to be most bound, of all other men, unto that law of the gospel. For the greatness among Christ’s disciples did not consist in worldly dignity or honors, but in the near and exact following of Christ in His life and manners.... Christ, for the time of His pilgrimage here, was a most poor man, abjecting and casting off all worldly rule and Honoris. oh ‘‘No faithful man ought to follow either the pope him- self or any of the holy men, but in such points as he hath followed the Lord Jesus Christ; for Peter and the sons of Zebedee, by desiring worldly honor, contrary to the fol- lowing of Christ’s steps, did offend, and therefore in those errors they are not to be followed... . ‘““The pope ought to leave unto the secular power all temporal dominion and rule, and thereunto effectually to move and exhort his whole clergy; for so did Christ, and especially by His apostles. Wherefore, if I have erred in any of these points, I will most humbly submit myself unto cor-YO eeen tee te teas 92 THE GREAT CONTROVERSY rection, even by death, if necessity so require; and if I could labor according to my will or desire in mine own person, I would surely present myself before the bishop of Rome; but the Lord hath otherwise visited me to the contrary, and hath taught me rather to obey God than men.,”’ In closing he said: ‘‘Let us pray unto our God, that He will so stir up our pope Urban VI., as he began, that he with his clergy may follow the Lord Jesus Christ in hfe and manners; and that they may teach the people effect- ually, and that they, likewise, may faithfully follow them in the same.’’’ Thus Wycliffe presented to the pope and his cardinals the meekness and humility of Christ, exhibiting not only to themselves but to all Christendom the contrast between them and the Master whose representatives they professed to be. Wycliffe fully expected that his life would be the price of his fidelity. The king, the pope, and the bishops were united to accomplish his ruin, and it seemed certain that a few months at most would bring him to the stake. But his courage was unshaken. ‘‘Why do you talk of seeking > the crown of martyrdom afar?’’ he said. ‘‘Preach the gospel of Christ to haughty prelates, and martyrdom will not fail you. What! I should live and be silent?... Never! Let the blow fall, I await its coming.’’’ But God’s providence still shielded His servant. The man who for a whole lifetime had stood boldly in defense of the truth, in daily peril of his life, was not to fall a victim to the hatred of its foes. Wycliffe had never sought to shield himself, but the Lord had been his protector; and now, when his enemies felt sure of their prey, God’s hand removed him beyond their reach. In his church at Lutterworth, as he was about to dispense the communion, he fell, stricken with palsy, and in a short time yielded up his life. *Foxe, ‘‘Acts and Monuments’’ (edited by Rev. J. Pratt), Vol. III, pp. 49, 50, ?D’Aubigné, b. 17, ch. 8, HES REA EUSA EE ESE ARTES LULA UA UTES COT YUU 0JOHN WYCLIFFE 98 God had appointed to Wycliffe his work. He had put the word of truth in his mouth, and He set a guard about him that this word might come to the people. His life was protected, and his labors were prolonged, until a founda- tion was laid for the great work of the Reformation. Wycliffe came from the obscurity of the Dark Ages. There were none who went before him from whose work he could shape his system of reform. Raised up like John the Baptist to accomplish a special mission, he was the herald of a new era. Yet in the system of truth which he presented there was a unity and completeness which Reformers who followed him did not exceed, and which some did not reach, even a hundred years later. So broad and deep was laid the foundation, so firm and true was the framework, that it needed not to be reconstructed by those who came after him. The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wyeliffe ac- cepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and prac- tice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with un- questioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true author- ity to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect reve- lation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.Plots or ene ete 94 THE GREAT CONTROVERSY Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, character- ized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged. The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the percep- tions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character, and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘‘The entrance of Thy words,’’ says the psalmist, ‘‘giveth light; it giveth understanding.’’* The doctrines which had been taught by Wycliffe con- tinued for a time to spread; his followers, known as Wycliffites and Lollards, not only traversed England, but scattered to other lands, carrying the knowledge of the gospel. Now that their leader was removed, the preachers labored with even greater zeal than before, and multitudes flocked to listen to their teachings. Some of the nobility, and even the wife of the king, were among the converts. In many places there was a marked reform in the manners of the people, and the idolatrous symbols of Romanism were removed from the churches. But soon the pitiless storm of persecution burst upon those who had dared to accept the 1Ps, 119:130., ERI ESt PEs ee EESEatJOHN WYCLIFYE 95 Bible as their guide. The English monarchs, eager to strengthen their power by securing the support of Rome, did not hesitate to sacrifice the Reformers. For the first time in the history of England, the stake was decreed against the disciples of the gospel. Martyrdom succeeded martyrdom. The advocates of truth, proscribed and _ tor- tured, could only pour their cries into the ear of the Lord of Sabaoth. Hunted as foes of the church and traitors to the realm, they continued to preach in secret places, find- ing shelter as best they could in the humble homes of the poor, and often hiding away even in dens and caves. Notwithstanding the rage of persecution, a calm, devout, earnest, patient protest against the prevailing corruption of religious faith continued for centuries to be uttered. The Christians of that early time had only a partial knowledge of the truth, but they had learned to love and obey God’s word, and they patiently suffered for its sake. Like the disciples in apostolic days, many sacrificed their worldly possessions for the cause of Christ. Those who were per- mitted to dwell in their homes, gladly sheltered their banished brethren; and when they too were driven forth, they cheerfully accepted the lot of the outcast. Thousands, it is true, terrified by the fury of their persecutors, pur- chased their freedom at the sacrifice of their faith, and went out of their prisons, clothed in penitents’ robes, to publish their recantation. But the number was not small and among them were men of noble birth as well as the humble and lowly — who bore fearless testimony to the truth in dungeon cells, in ‘‘Lollard towers,’’ and in the midst of torture and flame, rejoicing that they were counted worthy to know ‘‘the fellowship of His sufferings. ”’ The papists had failed to work their will with Wycliffe during his life, and their hatred could not be satisfied while his body rested quietly in the grave. By the decree of the Council of Constance, more than forty years after his death his bones were exhumed and publicly burned, and the ashes were thrown into a neighboring broek. ‘‘This brook,’’ says site] ie ESHSHE ULAR EnOe re 96 THE GREAT CONTROVERSY an old writer, ‘‘hath conveyed his ashes into Avon, Avon into Severn, Severn into the narrow seas, they into the main ocean. And thus the ashes of Wycliffe are the emblem of his doctrine, which now is dispersed all the world over.’’’* Little did his enemies realize the significance of their ma- licious act. It was through the writings of Wycliffe that John Huss, of Bohemia, was led to renounce many of the errors of Romanism, and to enter upon the work of reform. Thus in these two countries, so widely separated, the seed of truth was sown. From Bohemia the work extended to other lands. The minds of men were directed to the long-forgotten word of God. A divine hand was preparing the way for the Great Reformation. * Fuller, T., ‘‘Church History of Britain,’’ b. 4, sec. 2, par. 54.AUT ee HUSS AND JEROME-—-6 THE gospel had been planted in Bohemia as early as the ninth century. The Bible was translated, and public wor- ship was conducted, in the language of the people. But as the power of the pope increased, so the word of God was obscured. Gregory VII., who had taken it upon him to humble the pride of kings, was no less intent upon en- slaving the people, and accordingly a bull was issued for- bidding public worship to be conducted in the Bohemian tongue. The pope declared that ‘‘it was pleasing to the Omnipotent that His worship should be celebrated in an unknown language, and that many evils and heresies had arisen from not observing this rule.’’* Thus Rome decreed that the light of God’s word should be extinguished, and the people should be shut up in darkness. But Heaven had provided other agencies for the preservation of the ehurch. Many of the Waldenses and Albigenses, driven by persecution from their homes in France and Italy, came to Bohemia. Though they dared not teach openly, they labored zealously in secret. Thus the true faith was pre- served from century to century. Before the days of Huss, there were men in Bohemia who rose up to condemn openly the corruption in the church and the profligacy of the people. Their labors excited wide- spread interest. The fears of the hierarchy were roused, and persecution was opened against the disciples of the gospel. 1 Wylie, b. 3, ch. 1. (97)ee ees eer Pree Wr ee eae tee Sea eee ne Sete eae 98 THE GREAT CONTROVERSY Driven to worship in the forests and the mountains, they were hunted by soldiers, and many were put to death. After a time it was decreed that all who departed from the Rom- ish worship should be burned. But while the Christians yielded up their lives, they looked forward to the triumph of their cause. One of those who ‘‘taught that salvation was only to be found by faith in the crucified Saviour,’’ declared when dying, ‘‘The rage of the enemies of the truth now prevails against us, but it will not be forever; there shall arise one from among the common people, without sword or authority, and against him they shall not be able ‘ Luther’s time was yet far distant; but al- to prevail.”’ ready one was rising, whose testimony against Rome would stir the nations. John Huss was of humble birth, and was early left an orphan by the death of his father. His pious mother, re- garding education and the fear of God as the most valuable of possessions, sought to secure this heritage for her son. Huss studied at the provincial school, and then repaired to the university at Prague, receiving admission as a charity scholar. He was accompanied on the journey to Prague by his mother; widowed and poor, she had no gift of worldly wealth to bestow upon her son, but as they drew near to the great city, she kneeled down beside the fatherless youth, and invoked for him the blessing of their Father in heaven. Little did that mother realize how her prayer was to be answered. At the university, Huss soon distinguished himself by his untiring application and rapid progress, while his blameless life and gentle, winning deportment gained him universal esteem. He was a sincere adherent of the Roman Church, and an earnest seeker for the spiritual blessings which it professes to bestow. On the occasion of a jubilee, he went to confession, paid the last few coins in his scanty store, and joined in the processions, that he might share in the abso- lution promised. After completing his college course, he entered the priesthood, and rapidly attaining to eminence, =Wayliesibs oniGhs 71.HUSS AND JEROME 99 he soon became attached to the court of the king. He was also made professor and afterward rector of the university where he had received his education. In a few years the humble charity scholar had become the pride of his country, and his name was renowned throughout Europe. But it was in another field that Huss began the work of reform. Several years after taking priest’s orders he was appointed preacher of the chapel of Bethlehem. The founder of this chapel had advocated, as a matter of great importance, the preaching of the Scriptures in the language of the people. Notwithstanding Rome’s opposition to this practice, it had not been wholly discontinued in Bohemia. But there was great ignorance of the Bible, and the worst vices prevailed among the people of all ranks. These evils Huss unsparingly denounced, appealing to the word of God to enforce the principles of truth and purity which he inculeated. A citizen of Prague, Jerome, who afterward became so closely associated with Huss, had, on returning from Eng- land, brought with him the writings of Wycliffe. The queen of England, who had been a convert to Wycliffe’s teachings, was a Bohemian princess, and through her influ- ence also the Reformer’s works were widely circulated in her native country. These works Huss read with interest; he believed their author to be a sincere Christian, and was in- clined to regard with favor the reforms which he advo- cated. Already, though he knew it not, Huss had entered upon a path which was to lead him far away from Rome. About this time there arrived in Prague two strangers from England, men of learning, who had received the light, and had come to spread it in this distant land. Beginning with an open attack on the pope’s supremacy, they were soon silenced by the authorities; but being unwilling to relinquish their purpose, they had recourse to other measures. Being artists as well as preachers, they proceeded to exercise their skill. In a place open to the public they drew two pictures. One represented the entrance of Christ into Jerusalem, TOPE Tete eT ee Sites Ota raat ieeteoeeee steSON Saeco tra et bets SW Too % See eee nt are terete 100 THE GREAT CONTROVERSY ‘‘meek, and sitting upon an ass,’’* and followed by His dis- ciples in travel-worn garments and with naked feet. The other picture portrayed a pontifical procession,— the pope arrayed in his rich robes and triple crown, mounted upon a horse magnificently adorned, preceded by trumpeters, and followed by cardinals and prelates in dazzling array. Here was a sermon which arrested the attention of all classes. Crowds came to gaze upon the drawings. None eould fail to read the moral, and many were deeply im- pressed by the contrast between the meekness and humility of Christ the Master, and the pride and arrogance of the pope, His professed servant. There was great commotion in Prague, and the strangers after a time found it necessary, for their own safety, to depart. But the lesson they had taught was not forgotten. The pictures made a deep im- pression on the mind of Huss, and led him to a closer study of the Bible and of Wycliffe’s writings. Though he was not prepared, even yet, to accept all the reforms advocated by Wycliffe, he saw more clearly the true character of the papacy, and with greater zeal denounced the pride, the ambition, and the corruption of the hierarchy. From Bohemia the hght extended to Germany; for dis- turbances in the University of Prague caused the withdrawal of hundreds of German students. Many of them had re- ceived from Huss their first knowledge of the Bible, and on their return they spread the gospel in their fatherland. Tidings of the work at Prague were carried to Rome, and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members of the no- bility, and officers of the government, united in an appeal to the pontiff that Huss be permitted to remain at Prague, and to answer at Rome by deputy. Instead of granting this request, the pope proceeded to the trial and condem- nation of Huss, and then declared the city of Prague to be under interdict. 4Matt. 21:5.HUSS AND JEROME 101 In that age this sentence, whenever pronounced, created wide-spread alarm. The ceremonies by which it was accom- panied were well adapted to strike terror to a people who looked upon the pope as the representative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as well as spiritual judgments. It was believed that the gates of heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban, the dead were shut out from the abodes of bliss. In token of this terrible calamity, all the services of religion were suspended. The churches were closed. Marriages were solemnized in the churchyard. The dead, denied burial in consecrated ground, were in- terred, without the rites of sepulture, in the ditches or the fields. Thus by measures which appealed to the imagina- tion, Rome essayed to control the consciences of men. The city of Prague was filled with tumult. A large class denounced Huss as the cause of all their calamities, and demanded that he be given up to the vengeance of Rome. To quiet the storm, the Reformer withdrew for a time to his native village. Writing to the friends whom he had left at Prague, he said: ‘‘If I have withdrawn from the midst of you, it is to follow the precept and example of Jesus Christ, in order not to give room to the ill-minded to draw on them- selves eternal condemnation, and in order not to be to the pious a cause of affliction and persecution. I have retired also through an apprehension that impious priests might continue for a longer time to prohibit the preaching of the word of God amongst you; but I have not quitted you to deny the divine truth, for which, with God’s assistance, 1 am willing to die.’’?* Huss did not cease his labors, but tray- eled through the surrounding country, preaching to eager crowds. Thus the measures to which the pope resorted to suppress the gospel, were causing it to be the more widely extended. ‘‘We can do nothing against the truth, but for the truth.’’* 1 Bonnechose, ‘‘ The Reformers before the Reformation,’’ Vol. I, p. 87 (ed. 1844). 22 Cor. 13:8.SS EER Gti ocr ROC DetiS ew The ee ne 102 THE GREAT CONTROVERSY “‘The mind of Huss, at this stage of his career, would seem to have been the scene of a painful conflict. Although the church was seeking to overwhelm him by her thunder- bolts, he had not renounced her authority. The Roman Church was still to him the spouse of Christ, and the pope was the representative and vicar of God. What Huss was warring against was the abuse of authority, not the principle itself. This brought on a terrible conflict between the convic- tions of his understanding and the claims of his conscience. If the authority was just and infallible, as he believed it to be, how came it that he felt compelled to disobey it! To obey, he saw, was to sin; but why should obedience to an infallible church lead to such an issue? This was the problem he could not solve; this was the doubt that tortured him hour by hour. The nearest approximation to a solution which he was able to make, was that it had happened again, as once before in the days of the Saviour, that the priests of the church had become wicked persons, and were using their lawful authority for unlawful ends. This led him to adopt for his own guidance, and to preach to others for theirs, the maxim that the precepts of Scripture, conveyed through the understanding, are to rule the conscience: in other words, that God speaking in the Bible, and not the church speaking through the priesthood, is the one infallible guide.’’’ When after a time the excitement in Prague subsided, Huss returned to his chapel of Bethlehem, to continue with greater zeal and courage the preaching of the word of God. His enemies were active and powerful, but the queen and many of the nobles were his friends, and the people in great numbers sided with him. Comparing his pure and elevat- ing teachings and holy life with the degrading dogmas which the Romanists preached, and the avarice and de- bauchery which they practised, many regarded it an honor to be on his side. Hitherto Huss had stood alone in his labors; but now Jerome, who while in England had accepted the teachings * Wylie, b. 3, ch, 2HUSS AND JEROME 103 of Wycliffe, joined in the work of reform. The two were hereafter united in their lives, and in death they were not to be divided. Brillianey of genius, eloquence and learning —gifts that win popular favor — were possessed in a pre- eminent degree by Jerome; but in those qualities which con- stitute real strength of character, Huss was the greater. His “alm judgment served as a restraint upon the impulsive spirit of Jerome, who, with true humility, perceived his worth, and yielded to his counsels. Under their united labors the reform was more rapidly extended. God permitted great light to shine upon the minds of these chosen men, revealing to them many of the errors of Rome; but they did not receive all the light that was to be given to the world. Through these, His servants, God was leading the people out of the darkness of Romanism; but there were many and great obstacles for them to meet, and He led them on, step by step, as they could bear it. They were not prepared to receive all the light at once. Like the full glory of the noontide sun to those who have long dwelt in darkness, it would, if presented, have caused them to turn away. Therefore He revealed it to the leaders little by little, as it eould be received by the people. From century to century, other faithful workers were to follow, to lead the people on still farther in the path of reform. The schism in the church still continued. Three popes were now contending for the supremacy, and their strife filled Christendom with crime and tumult. Not content with hurling anathemas, they resorted to temporal weapons. Each cast about him to purchase arms and to obtain soldiers. Of course money must be had; and to procure this, the gifts, offices, and blessings of the church were offered for sale." The priests also, imitating their superiors, resorted to simony and war to humble their rivals and strengthen their own power. With daily increasing boldness, Huss thundered against the abominations which were tolerated in the name of religion; and the people openly accused the Romish leaders as the cause of the miseries that overwhelmed Christendom. 1See Appendix,pee err ts eee ed a ereeret Tr. Oe rt at eet nat ee sa ge 104 THE GREAT CONTROVERSY Again the city of Prague seemed on the verge of a bloody conflict. As in former ages, God’s servant was ac- cused as ‘‘he that troubleth Israel.’’* The city was again placed under interdict, and Huss withdrew to his native village. The testimony so faithfully borne from his loved chapel of Bethlehem was ended. He was to speak from a wider stage, to all Christendom, before laying down his life as a witness for the truth. To cure the evils that were distracting Europe, a general council was summoned to meet at Constance. The council was called at the desire of the emperor Sigismund, by one of the three rival popes, John XXIII. The demand for a coun- cil had been far from welcome to Pope John, whose char- acter and policy could ill bear investigation, even by prelates as lax in morals as were the churchmen of those times. He dared not, however, oppose the will of Sigismund.’ The chief objects to be accomplished by the council were to heal the schism in the church, and to root out heresy. Hence the two anti-popes were summoned to appear before it, as well as the leading propagator of the new opinions, John Huss. The former, having regard to their own safety, did not attend in person, but were represented by their dele- gates. Pope John, while ostensibly the convoker of the council, came to it with many misgivings, suspecting the emperor’s secret purpose to depose him, and fearing to be brought to account for the vices which had disgraced the tiara, as well as for the crimes which had secured it. Yet he made his entry into the city of Constance with great pomp, attended by ecclesiastics of the highest rank, and fol- lowed by a train of courtiers. All the clergy and dignita- ries of the city, with an immense crowd of citizens, went out to welcome him. Above his head was a golden canopy, borne by four of the chief magistrates. The host was car- ried before him, and the rich dresses of the cardinals and nobles made an imposing display. Meanwhile another traveler was approaching Constance. Huss was conscious of the dangers which threatened him. 4+] Kings 18:17. See Appendix.HUSS AND JEROME 105 He parted from his friends as if he were never to meet them again, and went on his journey feeling that it was leading him to the stake. Notwithstanding he had obtained a safe- conduct from the king of Bohemia, and received one also from the emperor Sigismund while on his journey, he made all his arrangements in view of the probability of his death. In a letter addressed to his friends at Prague he said: ‘“My brethren, .. . I am departing with a safe-conduct from the king, to meet my numerous and mortal enemies... . I confide altogether in the all-powerful God, in my Saviour; I trust that He will listen to your ardent prayers, that He will infuse His prudence and His wisdom into my mouth, in order that I may resist them; and that He will accord me His Holy Spirit to fortify me in His truth, so that I may face with courage, temptations, prison, and if necessary, a cruel death. Jesus Christ suffered for His well-beloved; and therefore ought we to be astonished that He has left us His example, in order that we may ourselves endure with pa- tience all things for our own salvation? He is God, and we are His creatures: He is the Lord, and we are His servants; He is Master of the world, and we are contemptible mor- tals: — yet He suffered! Why, then, should we not suffer also, particularly when suffering is for us a purification? Therefore, beloved, if my death ought to contribute to His glory, pray that it may come quickly, and that He may enable me to support all my calamities with constancy. But if it be better that I return amongst you, let us pray to God that I may return without stain,— that is, that I may not suppress one tittle of the truth of the gospel, in order to leave my brethren an excellent example to follow. Probably, therefore, you will never more behold my face at Prague; but should the will of the all-powerful God deign to restore me to you, let us then advance with a firmer heart in the knowledge and the love of His law.’’* In another letter, to a priest who had become a disciple of the gospel, Huss spoke with deep humility of his own errors, accusing himself ‘‘of having felt pleasure in wearing 1Bonnechose, Vol, I, pp. 147, 148. Setar banpertrrer tS cosetSpe RGSS on TYE REE o weed CRERSECUEES Be ted tnd 106 THE GREAT CONTROVERSY rich apparel, and of having wasted hours in frivolous occu- pations.’’ He then added these touching admonitions: “‘May the glory of God and the salvation of souls occupy thy mind, and not the possession of benefices and estates. Beware of adorning thy house more than thy soul; and above all, give thy care to the spiritual edifice. Be pious and humble with the poor, and consume not thy substance in feasting. Shouldst thou not amend thy life and refrain from super- fluities, I fear that thou wilt be severely chastened, as I am myself. ... Thou knowest my doctrine, for thou hast re- ceived my instructions from thy childhood; it 1s therefore useless for me to write to thee any further. But I conjure thee, by the mercy of our Lord, not to imitate me in any of the vanities into which thou hast seen me fall.’’ On the cover of the letter he added, ‘‘I conjure thee, my friend, not to break this seal until thou shalt have acquired the certitude that I am dead.’’* On his journey, Huss everywhere beheld indications of the spread of his doctrines, and the favor with which his cause was regarded. The people thronged to meet him, and in some towns the magistrates attended him through their streets. Upon arriving at Constance, Huss was granted full lib- erty. To the emperor’s safe-conduct was added a personal assurance of protection by the pope. But in violation of these solemn and repeated declarations, the Reformer was in a short time arrested, by order of the pope and cardinals, and thrust into a loathsome dungeon. Later he was trans- ferred to a strong castle across the Rhine, and there kept a prisoner. The pope, profiting little by his perfidy, was soon after committed to the same prison.” He had been proved before the council to be guilty of the basest crimes, besides murder, simony, and adultery, “‘sins not fit to be named.”’ So the council itself declared; and he was finally deprived of the tiara, and thrown into prison. The anti-popes also were deposed, and a new pontiff was chosen. 1Bonnechose, Vol. I, pp, 148, 149. 2See Idem, p. 247. AT LEE eT EULESS PORES EES ERY!aE EAUSEELURAAL Hd Led aad Es HUSS AND JEROME 107 Though the pope himself had been guilty of greater crimes than Huss had ever charged upon the priests, and for which he had demanded a reformation, yet the same council which degraded the pontiff proceeded to crush the Reformer. The imprisonment of Huss excited great indig- nation in Bohemia. Powerful noblemen addressed to the council earnest protests against this outrage. The emperor, who was loath to permit the violation of a safe-conduct, op- posed the proceedings against him. But the enemies of the Reformer were malignant and determined. They appealed to the emperor’s prejudices, to his fears, to his zeal for the church. They brought forward arguments of great length to prove that ‘‘faith ought not to be kept with heretics, nor persons suspected of heresy, though they are furnished with safe-conducts from the emperor and kings.’’* Thus they prevailed. Enfeebled by illness and imprisonment,— for the damp, foul air of his dungeon had brought on a fever which nearly ended his life,— Huss was at last brought before the council. Loaded with chains, he stood in the presence of the em- peror, whose honor and good faith had been pledged to protect him. During his long trial he firmly maintained the truth, and in the presence of the assembled dignitaries of church and state, he uttered a solemn and faithful protest against the corruptions of the hierarchy. When required to choose whether he would recant his doctrines or suffer death, he accepted the martyr’s fate. The grace of God sustained him. During the weeks of suffering that passed before his final sentence, heaven’s peace filled his soul. ‘‘I write this letter,’’ he said to a friend, ‘‘in my prison, and with my fettered hand, expect- ing my sentence of death to-morrow. ... When, with the assistance of Jesus Christ, we shall again meet in the deli- cious peace of the future life, you will learn how merciful God has shown Himself toward me, how effectually He has supported me in the midst of my temptations and trials.’ * 1 Lenfant, ‘‘ History of the Council of Constance,’’ Vol. ee paOlOs ?Bonnechose, Vol. II, p. 67.108 THE GREAT CONTROVERSY In the gloom of his dungeon he foresaw the triumph of the true faith. Returning in his dreams to the chapel at Prague where he had preached the gospel, he saw the pope and his bishops effacing the pictures of Christ which he had painted on its walls. ‘‘This vision distressed him: but on the next day he saw many painters occupied in restoring these figures in greater number and in brighter colors. As soon as their task was ended, the painters, who were sur- rounded by an immense crowd, exclaimed, ‘Now let the popes and bishops come; they shall never efface them more!’ ’? Said the Reformer, as he related his dream, ““T maintain this for certain, that the image of Christ will never be effaced. They have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself.’’* For the last time, Huss was brought before the council. It was a vast and brilliant assembly,—the emperor, the princes of the empire, the royal deputies, the cardinals, bishops, and priests, and an immense crowd who had come as spectators of the events of the day. From all parts of Christendom had been gathered the witnesses of this first great sacrifice in the long struggle by which liberty of con- science was to be secured. Being called upon for his final decision, Huss declared his refusal to abjure, and fixing his penetrating glance upon the monarch whose plighted word had been so shamelessly violated, he declared, ‘‘I determined, of my own free will, to appear before this council, under the public protection and faith of the emperor here present.’’* A deep flush erimsoned the face of Sigismund as the eyes of all in the assembly turned upon him. Sentence having been pronounced, the ceremony of degra- dation began. The bishops clothed their prisoner in the sacerdotal habit, and as he took the priestly robe, he said, 1D’Aubigné, b. 1, ch. 6. 2 Bonnechose, Vol. II, p. 84.HUSS AND JEROME 109 ‘‘Our Lord Jesus Christ was covered with a white robe, by way of insult, when Herod had Him conducted before Pilate.’’* Being again exhorted to retract, he replied, turn- ing toward the people: ‘‘With what face, then, should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure gospel? No; I esteem their salvation more than this poor body, now ap- pointed unto death.’? The vestments were removed one by one, each bishop pronouncing a curse as he performed his part of the ceremony. Finally ‘‘they put on his head a cap or pyramidal-shaped mitre of paper, on which were painted frightful figures of demons, with the word ‘Arch-Heretic’ conspicuous in front. ‘Most joyfully,’ said Huss, ‘will J wear this crown of shame for Thy sake, O Jesus, who for me didst wear a crown of thorns.’ ”’ When he was thus arrayed, ‘‘the prelates said, ‘Now we devote thy soul to the devil.’ ‘And I,’ said John Huss, lift- ing up his eyes toward heaven, ‘do commit my spirit into Thy hands, O Lord Jesus, for Thou hast redeemed me.’ ’’* He was now delivered up to the secular authorities, and led away to the place of execution, An immense proces- sion followed, hundreds of men at arms, priests and bishops in their costly robes, and the inhabitants of Constance. When he had been fastened to the stake, and all was ready for the fire to be lighted, the martyr was once more exhorted to save himself by renouncing his errors. ‘What errors,’’ said Huss, ‘‘shall I renounce? I know myself guilty of none. I eall God to witness that all that I have written and preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached.’’* When the flames kindled about him, he began to sing, ‘‘Jesus, Thou Son of David, have mercy on me,’’ and so continued till his voice was silenced forever. Even his enemies were struck with his heroic bearing. A zealous papist, describing the martyrdom of Huss, and of * Bonnechose, Vol. II, p. 86. 4 Wylie, b. 3, ch. 7. ¢ enter eer meee aeSY tlecree tte Sac tret tine te ese ee) irs Deter aT a tae 110 THE GREAT CONTROVERSY Jerome, who died soon after, said: ‘‘Both bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage feast. They uttered no cry of pain. When the flames rose, they began to sing hymns; and scarce could the vehemency of the fire stop their singing.’’’ When the body of Huss had been wholly consumed, his ashes, with the soil upon which they rested, were gathered up and cast into the Rhine, and thus borne onward to the ocean. His persecutors vainly imagined that they had rooted out the truths he preached. Little did they dream that the ashes that day borne away to the sea were to be as seed scattered in all the countries of the earth; that in lands yet unknown it would yield abundant fruit in witnesses for the truth. The voice which had spoken in the council hall of Constance had wakened echoes that would be heard through all coming ages. Huss was no more, but the truths for which he died could never perish. His example of faith and constancy would encourage multitudes to stand firm for the truth, in the face of torture and death. His execution had exhibited to the whole world the perfidious cruelty of Rome. The enemies of truth, though they knew it not, had been further- ing the cause which they vainly sought to destroy. Yet another stake was to be set up at Constance. The blood of another witness must testify for the truth. Jerome, upon bidding farewell to Huss on his departure for the council, had exhorted him to courage and firmness, declaring that if he should fall into any peril, he himself would fly to his assistance. Upon hearing of the Reformer’s imprison- ment, the faithful disciple immediately prepared to fulfil his promise. Without a safe-conduct he set out, with a single companion, for Constance. On arriving there he was con- vineed that he had only exposed himself to peril, without the possibility of doing anything for the deliverance of Huss. He fied from the city, but was arrested on the homeward journey, and brought back loaded with fetters, and under the custody of a band of soldiers. At his first appearance 7 Wylie, b. 3, ch, 7.HUSS A ND JER OME 1 1 1 before the council, his attempts to reply to the accusations brought against him were met with shouts, ‘‘To the flames with him! to the flames!’’* He was thrown into a dungeon, chained in a position which caused him great suffering, and fed on bread and water. After some months the cruelties of his imprisonment brought upon Jerome an illness that threatened his life, and his enemies, fearing that he might escape them, treated him with less severity, though he re- mained in prison for one year. The death of Huss had not resulted as the papists had hoped. The violation of his safe-conduct had roused a storm of indignation, and as the safer course, the council deter- mined, instead of burning Jerome, to force him, if possible, to retract. He was brought before the assembly, and offered the alternative to recant, or to die at the stake. Death at the beginning of his imprisonment would have been a mercy, in comparison with the terrible sufferings which he had undergone; but now, weakened by illness, by the rigors of his prison-house, and the torture of anxiety and suspense, separated from his friends, and disheartened by the death of Huss, Jerome’s fortitude gave way, and he consented to submit to the council. He pledged himself to adhere to the Catholic faith, and accepted the action of the council in condemning the doctrines of Wycliffe and Huss, excepting, however, the ‘‘holy truths’’ which they had taught.’ By this expedient Jerome endeavored to silence the voice of conscience and escape his doom. But in the solitude of his dungeon he saw more clearly what he had done. He thought of the courage and fidelity of Huss, and in contrast pondered upon his own denial of the truth. He thought of the divine Master whom he had pledged himself to serve, and who for his sake endured the death of the cross. Before his retraction he had found comfort, amid all his sufferings, in the assurance of God’s favor; but now remorse and doubt tortured his soul. He knew that still other retractions must be made before he could be at peace with Rome. The path upon which he was entering could end only in complete 1 Bonnechose, Vol. I, p. 234. 2 See Bonnechose, Vol. Il, p. 141.112 THE GREAT CONTROVERSY apostasy. His resolution was taken: to escape a brief period of suffering he would not deny his Lord. Soon he was again brought before the council. His sub- mission had not satisfied his judges. Their thirst for blood, whetted by the death of Huss, clamored for fresh victims. Only by an unreserved surrender of the truth could Jerome preserve his life. But he had determined to avow his faith, and follow his brother-martyr to the flames. He renounced his former recantation, and as a dying man, solemnly required an opportunity to make his defense. Fearing the effect of his words, the prelates insisted that he should merely affirm or deny the truth of the charges brought against him. Jerome protested against such cruelty and injustice. ‘‘You have held me shut up three hundred and forty days in a frightful prison,’’ he said, ‘‘in the midst of filth, noisomeness, stench, and the utmost want of everything; you then bring me out before you, and lending an ear to my mortal enemies, you refuse to hear me.... If you be really wise men, and the lights of the world, take care not to sin against justice. As to me, I am only a feeble mortal; my life is but of little importance; and when I exhort you not to deliver an unjust sentence, I speak less for myself than for you.’’’ His request was finally granted. In the presence of his judges, Jerome kneeled down and prayed that the divine Spirit might control his thoughts and words, that he might speak nothing contrary to the truth or unworthy of his Master. To him that day was fulfilled the promise of God to the first disciples: ‘‘Ye shall be brought before governors and kings for My sake. ... But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’’’ The words of Jerome excited astonishment and admira- tion, even in his enemies. For a whole year he had been immured in a dungeon, unable to read or even to see, in *Bonnechose, Vol. II, pp. 146, 147. * Matt. 10:18-20.HUSS AND JEROME 113 great physical suffering and mental anxiety. Yet his argu- ments were presented with as much clearness and power as if he had had undisturbed opportunity for study. He pointed his hearers to the long line of holy men who had been condemned by unjust judges. In almost every gen- eration have been those who, while seeking to elevate the people of their time, have been reproached and cast out, but who in later times have been shown to be deserving of honor. Christ Himself was condemned as a malefactor at an unrighteous tribunal. At his retraction, Jerome had assented to the justice of the sentence condemning Huss; he now declared his repent- ance, and bore witness to the innocence and holiness of the martyr. ‘‘I knew him from his childhood,’’ he said. ‘‘He was a most excellent man, just and holy; he was condemned, notwithstanding his innocence. . . . I also—I am ready to die: I will not recoil before the torments that are pre- pared for me by my enemies and false witnesses, who will one day have to render an account of their impostures be- fore the great God, whom nothing can deceive.’ * In self-reproach for his own denial of the truth, Jerome continued: ‘‘Of all the sins that I have committed since my youth, none weigh so heavily on my mind, and cause me such poignant remorse, as that which I committed in this fatal place, when I approved of the iniquitous sentence rendered against Wycliffe, and against the holy martyr, John Huss, my master and my friend. Yes! I confess it from my heart, and declare with horror that I disgrace- fully quailed when, through a dread of death, I con- demned their doctrines. I therefore supplicate... Al- mighty God to deign to pardon me my sins, and this one in particular, the most heinous of all.’’ Pointing to his judges, he said firmly: ‘‘You condemned Wycliffe and John Huss, not for having shaken the doctrine of the church, but simply because they branded with reprobation the scandals proceeding from the clergy,— their pomp, their pride, and all the vices of the prelates and priests. The 1Bonnechose, Vol. II, p. 151.LOR a ere ahha hemumemninonibalanersneesiones 114 THE GREAT CONTROVERSY things which they have affirmed, and which are irrefutable, I also think and declare, like them.’’ His words were interrupted. The prelates, trembling with rage, cried out, ‘‘What need is there of further proof? We behold with our own eyes the most obstinate of heretics!”’ Unmoyed by the tempest, Jerome exclaimed: ‘‘ What! do you suppose that I fear to die? You have held me for a whole year in a frightful dungeon, more horrible than death itself. You have treated me more cruelly than a Turk, Jew, or pagan, and my flesh has literally rotted off my bones alive; and yet I make no complaint, for lamentation ill be- comes a man of heart and spirit; but I cannot but express my astonishment at such great barbarity toward a Christian.’’’ Again the storm of rage burst out, and Jerome was hur- ried away to prison. Yet there were some in the assembly upon whom his words had made a deep impression, and who desired to save his life. He was visited by dignitaries of the church, and urged to submit himself to the council. The most brilliant prospects were presented before him as the reward of renouncing his opposition to Rome. But like his Master, when offered the glory of the world, Jerome remained steadfast. ‘“‘Prove to me from the Holy Writings that I am in error,’’ he said, ‘‘and I will abjure it.”’ ““The Holy Writings!’’ exclaimed one of his tempters, ‘“ig everything then to be judged by them? Who can un- derstand them till the church has interpreted them?’’ ‘‘Are the traditions of men more worthy of faith than the gospel of our Saviour?’’ replied Jerome. ‘‘Paul did not exhort those to whom he wrote to listen to the tradi- tions of men, but said, ‘Search the Scriptures.’ ’’ ‘‘Heretic!’’ was the response, ‘‘I repent having pleaded so long with you. I see that you are urged on by the devil.’’’ Erelong sentence of condemnation was passed upon him. He was led out to the same spot upon which Huss had yielded up his life. He went singing on his way, his coun- 1Bonnechose, Vol. II, pp. 151-153. Wylie, b. 3, ch. 10,HUSS AND JEROME 115 tenance lighted up with joy and peace. His gaze was fixed upon Christ, and to him death had lost its terrors. When the executioner, about to kindle the pile, stepped behind bim, the martyr exclaimed, ‘‘Come forward boldly; apply the fire before my face. Had I been afraid, I should not be here.’’ His last words, uttered as the flames rose about him, were a prayer. ‘‘Lord, Almighty Father,’’ he cried, ‘“‘have pity on me, and pardon me my sins; for Thou knowest that I have always loved Thy truth.’’’ lips continued to move in prayer. When the fire had done its work, the ashes of the martyr, with the earth upon which His voice ceased, but his they rested, were gathered up, and like those of Huss, were thrown into the Rhine. So perished God’s faithful light-bearers. But the light of the truths which they proclaimed,—the light of their heroic example,— could not be extinguished. As well might men attempt to turn back the sun in its course as to pre- vent the dawning of that day which was even then break- ing upon the world. The execution of Huss had kindled a flame of indigna- tion and horror in Bohemia. It was felt by the whole nation that he had fallen a prey to the malice of the priests and the treachery of the emperor. He was declared to have been a faithful teacher of the truth, and the council that decreed his death was charged with the guilt of murder. His doc- trines now attracted greater attention than ever before. By the papal edicts the writings of Wyeliffe had been con- demned to the flames. But those that had escaped destruc- tion were now brought out from their hiding-places, and studied in connection with the Bible, or such parts of it as the people could obtain, and many were thus led to accept the reformed faith. The murderers of Huss did not stand quietly by and wit- ness the triumph of his cause. The pope and the emperor united to crush out the movement, and the armies of Sigis- mund were hurled upon Bohemia. 1Bonnechose, Vol. II, p. 168.116 LHE GREAT CONTROVERSY But a deliverer was raised up. Ziska, who soon after the opening of the war became totally blind, yet who was one of the ablest generals of his age, was the leader of the Bohemians. Trusting in the help of God and the right- eousness of their cause, that people withstood the mightiest armies that could be brought against them. Again and again the emperor, raising fresh armies, invaded Bohemia, only to be ignominiously repulsed. The Hussites were raised above the fear of death, and nothing could stand against them. A few years after the opening of the war, the brave Ziska died; but his place was filled by Procopius, who was an equally brave and skilful general, and in some respects a more able leader. The enemies of the Bohemians, knowing that the blind warrior was dead, deemed the opportunity favorable for recovering all that they had lost. The pope now proclaimed a crusade against the Hussites, and again an immense force was precipitated upon Bohemia, but only to suffer terrible defeat. Another crusade was proclaimed. In all the papal countries of Europe, men, money, and munitions of war were raised. Multitudes flocked to the papal standard, assured that at last an end would be made of the Hussite heretics. Confident of victory, the vast force entered Bohe- mia. The people rallied to repel them. The two armies approached each other, until only a river lay between them. ‘“The erusaders were in greatly superior force, but in- stead of dashing across the stream, and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors.’’?* Then sudderly a mysterious terror fell upon the host. Without striking a blow, that mighty foree broke and scattered, as if dispelled by an unseen power. Great numbers were slaughtered by the Hussite army, which pursued the fugitives, and an im- mense booty fell into the hands of the victors, so that the war, instead of impoverishing, enriched the Bohemians. A few years later, under a new pope, still another eru- sade was set on foot. As before, men and means were drawn 1 Wylie, b. 3, ch. 27.HUSS AND JEROME 117 from all the papal countries of Europe. Great were the in- ducements held out to those who should engage in this per- jlous enterprise. Full forgiveness of the most heinous crimes was insured to every crusader. All who died in the war were promised a rich reward in heaven, and those who sur- vived were to reap honor and riches on the field of battle. Again a vast army was collected, and crossing the frontier they entered Bohemia. The Hussite forees fell back before them, thus drawing the invaders farther and farther into the country, and leading them to count the victory already won. At last the army of Procopius made a stand, and turning upon the foe, advanced to give them battle. The crusaders, now discovering their mistake, lay in their en- campment awaiting the onset. As the sound of the approach- ing force was heard, even before the Hussites were in sight, a panic again fell upon the crusaders. Princes, generals, and common soldiers, casting away their armor, fled in all directions. In vain the papal legate, who was the leader of the invasion, endeavored to rally his terrified and dis- organized forces. Despite his utmost endeavors, he himself was swept along in the tide of fugitives. The rout was complete, and again an immense booty fell into the hands of the victors. Thus the second time a vast army, sent forth by the most powerful nations of Europe, a host of brave, warlike men, trained and equipped for battle, fled without a blow, before the defenders of a small and hitherto feeble nation. Here was a manifestation of divine power. The invaders were smitten with a supernatural terror. He who overthrew the hosts of Pharaoh in the Red Sea, who put to flight the armies of Midian before Gideon and his three hundred, who in one night laid low the forces of the proud Assyrian, had again stretched out His hand to wither the power of the oppressor. ‘‘There were they in great fear, where no fear was: for God hath scattered the bones of him that encamp- eth against thee: thou hast put them to shame, because God hath despised them.’’* 1Ps. 53:5. saceemeee pebaait eee etterFr ee ei calapba eemennpeaeeibenannereanl 118 THE GREAT CONTROVERSY The papal leaders, despairing of conquering by force, at last resorted to diplomacy. A compromise was entered into, that while professing to grant to the Bohemians freedom of conscience, really betrayed them into the power of Rome. The Bohemians had specified four points as the condition of peace with Rome: The free preaching of the Bible; the right of the whole church to both the bread and the wine in the communion, and the use of the mother tongue in divine worship; the exclusion of the clergy from all secular offices and authority; and in cases of crime, the jurisdiction of the civil courts over clergy and laity alike. The papal author- ities at last ‘‘agreed that the four articles of the Hussites should be accepted, but that the right of explaining them, that is, of determining their precise import, should belong to the council—in other words, to the pope and the em- peror.’’* On this basis a treaty was entered into, and Rome gained by dissimulation and fraud what she had failed to gain by conflict; for, placing her own interpre- tation upon the Hussite articles, as upon the Bible, she could pervert their meaning to suit her own purposes. A large class in Bohemia, seeing that it betrayed their liberties, could not consent to the compact. Dissensions and divisions arose, leading to strife and bloodshed among them- selves. In this strife the noble Procopius fell, and the lib- erties of Bohemia perished. Sigismund, the betrayer of Huss and Jerome, now became king of Bohemia, and regardless of his oath to support the rights of the Bohemians, he proceeded to establish popery. But he had gained little by his subservience to Rome. For twenty years his life had been filled with labors and perils. His armies had been wasted and his treasuries drained by a long and fruitless struggle; and now, after reigning one year, he died, leaving his kingdom on the brink of civil war, and bequeathing to posterity a name branded with infamy. Tumults, strife, and bloodshed were protracted. Again foreign armies invaded Bohemia, and internal dissension * Wylie, b. 3, ch. 18,HHH TEL HUSS AND JEROME 119 continued to distract the nation. Those who remained faithful to the gospel were subjected to a bloody persecution. As their former brethren, entering into compact with Rome, imbibed her errors, those who adhered to the an- cient faith had formed themselves into a distinct ehurch, taking the name of ‘‘United Brethren.’’ This act drew upon them maledictions from all classes. Yet their firm- ness was unshaken. Forced to find refuge in the woods and caves, they still assembled to read God’s word and unite in His worship. Through messengers secretly sent out into different coun- tries, they learned that here and there were ‘‘isolated con- fessors of the truth, a few in this city and a few in that, the object, like themselves, of persecution; and that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture, and protesting against the idolatrous corruptions of Rome.’’? This intelligence was received with great joy, and a correspondence was opened with the Waldensian Christians. Steadfast to the gospel, the Bohemians waited through the night of their persecution, in the darkest hour still turning their eyes toward the horizon like men who watch for the morning. ‘‘Their lot was cast in evil days, but .. . they remembered the words first uttered by Huss, and repeated by Jerome, that a century must revolve before the day should break. These were to the Taborites [Hussites] what the words of Joseph were to the tribes in the house of bondage: ‘I die, and God will surely visit you, and bring you out.’’’* ‘‘The closing period of the fifteenth century witnessed the slow but sure increase of the churches of the Brethren. Although far from being unmolested, they yet At the commencement of the arr ese secant ete enjoyed comparative rest. sixteenth century, their churches numbered two hundred in Bohemia and Moravia.’’* ‘‘So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold.’’* 1 Wylie, b. 3, ch. 19. ? Gillett, ‘‘Life and Times of John Huss’’ (3d ed.), Vol. II, p. 570.KAS EET Renae eet hee Q C at ME : RE LUTHER’S SEPARATION FROM ROME — 7 ForEMOsT among those who were ealled to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowl- edging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him, God accomplished a great work for the reformation of the church and the enlightenment of the world. Like the first heralds of the gospel, Luther sprung from the ranks of poverty. His early years were spent in the humble home of a German peasant. By daily toil as a miner, his father earned the means for his education. He intended him for a lawyer; but God purposed to make him a builder in the great temple that was rising so slowly through the centuries. Hardship, privation, and _ severe discipline were the school in which Infinite Wisdom pre- pared Luther for the important mission of his life. Luther’s father was a man of strong and active mind and great force of character, honest, resolute, and straight- forward. He was true to his convictions of duty, let the consequences be what they might. His sterling good sense led him to regard the monastic system with distrust. He was highly displeased when Luther, without his consent, entered a monastery; and it was two years before the father was reconciled to his son, and even then his opinions re mained the same. (120) Aa PT eT EyLUTHER’S SEPARATION FROM ROME 12] Luther’s parents bestowed great care upon the education and training of their children. They endeavored to instruct them in the knowledge of God and the practice of Christian virtues. The father’s prayer often ascended in the hearing of his son, that the child might remember the name of the Lord, and one day aid in the advancement of His truth. Every advantage for moral or intellectual culture which their life of toil permitted them to enjoy, was eagerly im- proved by these parents. Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the Re- former himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn. At school, where he was sent at an early age, Luther was treated with harshness and even violence. So great was the poverty of his parents, that upon going from home to school in another town he was for a time obliged to obtain his food by singing from door to door, and he often suffered from hunger. The gloomy, superstitious ideas of religion then prevailing filled him with fear. He would lie down at night with a sorrowful heart, looking forward with trem- bling to the dark future, and in constant terror at the thought of God as a stern, unrelenting judge, a eruel tyrant, rather than a kind heavenly Father. Yet under so many and so great discouragements, Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which attracted his soul. He thirsted for knowledge, and the earnest and practical character of his mind led him to desire the solid and use- ful rather than the showy and superficial. When, at the age of eighteen, he entered the University of Erfurt, his situation was more favorable and his pros- pects were brighter than in his earlier years. His parents having by thrift and industry acquired a competence, they were able to render him all needed assistance. And the Potatr ereeree beapettetes te tetris122 THE GREAT CONTROVERSY influence of judicious friends had somewhat lessened the gloomy effects of his former training. He applied himself to the study of the best authors, diligently treasuring their most weighty thoughts, and making the wisdom of the wise his own. Even under the harsh discipline of his former in- structors, he had early given promise of distinction; and with favorable influences his mind rapidly developed. ? 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. p. 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 1See Appendix "Acts 10:38. 5 Luke 4:18. “Mark 1:14, 15. * Matt. 10:5, 6. Teeter tater eee en mtucsts) peerrat:ON ae a et a ae oak a ee Fae eed os ‘ e oa cada i Skid ntcanay sulpabaeneesrse pretend na pr eer omen iong Soee eee sett ee mererenrers He ne een em 328 THE GREAT CONTROVERSY years after His baptism, our Lord was erucified. 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.D. 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 Caesarea, 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. c. 457, and their expiration in A.D. 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 34, 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 Acts 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 eredit the results of his investigation. But the Scripture 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 Seripture 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 Appendix. 2 Bliss, ‘‘Memoirs of Wm. Miller,’’ pp. W6n vile sateen meneePt es arse SSreen Nee rear ty Terres te Cabtaet nt eked te pettooeeesere reenter tn. oseeeeEe a teeth ate eee De tote Tea eee Meets eile ee tee aoe teres 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 light 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. * Eze. 33:8, 9. * Bliss, p. 92.AN AMERICAN REFORMER 33] 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 William 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 ‘lown, 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 Miller 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. 138.332 THE GREAT CONTROVEI! places Protestant churches of nearly all thrown open to him; and the inyitati¢ E came from the ministers of the several c his invariable rule not to labor in any had not been invited, yet he soon found comply with half the requests that poured ir Many who did not accept his views as th of the second advent, were convinced of the ¢ nearness of Christ’s coming and their nee In some of the large cities his work produce impression. Liquor-dealers abandoned the traffic their shops into meeting-rooms; gambling dens up; infidels, deists, Universalists, and even the doned profligates were reformed, some ol whom tered a house of worship for years. Prayer-n established by the various denominations, in di ters, at almost every hour, business men a midday for prayer and praise. There was no excitement, but an almost universal solemnity of the people. His work, like that of the earl tended rather to convince the understanding al conscience than merely to excite the emotions. In 1833 Miller received a license to prea Baptist Church, of which he was a memb number of the ministers of his denomination : his work, and it was with their formal san continued his labors. He traveled and preé ingly, though his personal labors were confine to the New England and Middle States. For his expenses were met wholly from his own j and he never afterward received enough to me¢ of travel to the places where he was invite public labors, so far from being a pecuniary a heavy tax upon his property, which gra: ished during this period of his life. He was a large family, but as they were all frugal an his farm sufficed for their maintenance as weAN 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 91 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 Silliman’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 1Matt. 24:29. * Rey. 6:13. * Devens, R. M., ‘‘American Progress; or, The Great Eyents of the Greatest Century,’’ ch. 28, pars. 1-5.304 THE GREAT CONTROVERSY 1 oceasion.’’* ‘‘A more correct picture of a fig-tree casting its figs when blown by a mighty wind, it was not possible to behold.’ ” In the New York Journal of 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 shal] 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 ealcu- 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, Dee. 13, 1833. ‘<¢The Old Countryman,’’ in Portland evening Advertiser, Nov. 26, 1833. *Matt. 24:33. “Rev. 6:12-17.AN AMERICAN REFORMER 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 *Litch, Josiah, article in Signs of the Times, and Expositor of Prophecy, Aug. 1, 1840. *See Appendix, 335 Berea et sian men ones Gtetreres peepesststre336 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 har, 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 Seripture truth to the hearts of his hearers, reproving their 1 Bliss, ‘Memoirs of Wm. Miller,’’ p. 183.AN AMERICAN REFORMER 337 sins and disturbing their self-satisfaction, and his plain and eutting 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. ‘CWhat 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 delibe “ately and prayerfully, 5 . ° 991 as we have seen the evidence in the Seriptures.”’ 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.Petar ntti Seale) Oe asa re ater ae teenie 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 might 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. Emboldened 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. Seoffers pointed to the things of nature,— to the unvary- ing suecession 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 upen 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.AN AMERICAN REFORMER 339 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. 2 Acts 1:11. 8Tuuke 24:52, 53. Setanta ee rat peretrertst tiTeed ere tee teria eel 340 THE GREAT CONTROVERSY 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 churches 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 gaye 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 unconsecrated church-mem- bers. These did not wish to be disturbed in their pursuit of pleasure, their devotion to money-making, and their ambt- 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 church withholds the Bible* from the people, Protestant churches claimed that an important part 1 Bliss, ‘‘Memoirs of Wm. Miller,’’ p. 146. 2See Appendix.AN AMERICAN REFORMER 341 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 understand.’’* 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 is a mystery revealed, a book c human understanding? It The study of the Revelation directs the mind to of Daniel, and both present most important concerning events to opened. the prophecies instruction, given of God to men, 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, ind final deliverance of the people of God. 2Rev. 1:1-3. dangers, conflicts, ¢ 1Matt. 24:15.Seer No Ie ee ante nt tea 342 THE GREAT CONTROVERSY 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 merey. 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) eters etter tswnat De Re tread Treen eeeaeae Fea 344 THE GREAT CONTROVERSY 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 like 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 them 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 unconecern with which the favored ones of later ages treat this gift of heaven. What a rebuke to the ease-loving, world-loving indifference which is content to declare that the prophecies cannot be under- stood. 1 Job 11:7; Isa. 55:8,9; 46:9, 10, 71 Peter 1:10-12.LIGHT THROUGH DARKNESS 345 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. Christ Himself had sent them forth with the message, “?)LIGHT THROUGH DARKNESS 351 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, like 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 an eternal weight of ? ce sons unto glory,’’ joy unspeakable, 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- 2Mark 16:15; Matt. 28:20. Rethiesttstne eer eee bakes352 THE GREAT CONTROVERSY 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 sanc- 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,”’ 1Rev. 22:12.LIGHT THROUGH DARKNESS 353 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 Rey. 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 theywren eee ee tt eee a SIO ees ae RO nda Satan tn Te eee tate Pate THE GREAT CONTROVERSY 354 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 Seriptures of truth. With these believers, as with the first disciples, that which in the hour of trial seemed dark to their understanding, would afterward be made plain. When they should see the ‘“‘end 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 merey;’’ that all His paths ‘‘are merey and truth unto such as keep His covenant and His testimonies.’’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 place. It is declared to be a part of the ‘‘everlasting gospel;’’ and it announces the opening of Rev. 14:6, 7. 5) (35 ee eet ee itary ares SleSst cent RU O ates te srt ene On 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 eould 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,’’ the ‘‘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- c¢ ment near. ‘Dan. 12:4. 22 Thess, 2:3,A GREAT RELIGIOUS AWAKENING 357 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 convincing 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 judgment, 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 convinced 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, ‘‘heeause 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 boasting to an aged Christian neighbor of the future triumph of Israel at the advent of the Messiah, when the old man said kindly, ‘‘Dear hoy, I will tell you who the real Messiah was: He was Jesus 1¢<'Trayels and Adventures of the Rev. Joseph Wolff,’’ Vol. I, p. 6 (ed. 1860).SURG TAs LATEST RS APTS at TAPE RIT HD REMUS TMCETT pag okra ISTP a LTS The Co erent eee pyar 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 Catholic 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. $¢¢Travels and Adventures of the Rev. Joseph Wolff,’’ Vol. I, p. 7-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). 2¢¢ Journal of the Rev. Joseph Wolff,’’ pp. 378, 379 (ed. 1839). *Idem, p. 294.360 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 arkags 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, ‘fon a motion brought forward by the ex-president, John Quincy 1 Wolff, ‘Researches and Missionary Labors,’’ pp. 404, 405. 2¢¢Joarnal of the Rev. Joseph Wolff,’’ p. 96.361 A GREAT RELIGIOUS AWAKENING 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 991 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 Histhelp. 44, sl am also,’’ he said, ‘‘provided with the love of God and my neighbor in my heart, and the Bible is in my hand.?4# 1 ‘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¢< Journal of the Rev. Joseph Wolff,’’ pp. 398, 399. 2 Adams, W. H. D., ‘‘In Perils Oft,’’ p. 192. *Tdem, p. 201.POR AU dae rea et Te ee 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 ignorance 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. 1¢¢ 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-Ezra,’’ representing himself as a converted Jew. Lacunza 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 eritic. Upon ecom- pleting his education, Bengel had ‘‘devoted himself to the atudy 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 province. 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 1 Encyclopedia Britannica, art. Bengel (ninth edition).Ne en ee et een en eee ee ae ey ere recent. — ‘ P 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 ofA 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 earried to other parts. Encouraged by this success, 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 92022 o Selahadva great desire,’’ he adds, ‘‘to render a knowledge of the proph- ecies popular in our flocks, if possible.’’? ‘‘There is no study, jndeed, 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.’’ 1Gaussen. L., ‘‘Daniel the Prophet,’’ Vol. TI, PrefaceEee ere ee dag Terre gD are Pe 366 THE GREAT CONTROVERSY Though one of the most distinguished and beloved of 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 catechist, 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 continned 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 ance beyond their own natural gifts. Tone and manner changed, and with solemn power they gave the warning of tue judgment, employing the very words of Scripture, ‘“‘Mear 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 Scriptures 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 ery 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 1Matt. 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 eco-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 church-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 Scriptures, 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 servantsSet tit in saeeee eee Peabo oma aD SRILA PLE PY TP POP DT ERT MARRS PT MN ON 8 6 370 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. Heaven 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 ealled 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 12 Peter 3:3, 4. ?A GREAT RELIGIOUS AWAKENING Sel 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, 97> 1 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.’’ * 1 Matt. 24:36, 3, 33, 42-51. 2Rev. 3:3. °1 Thess. 5:2-5.Ets Te Re ocd Ee Dada a Ene Te 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 excuse 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, erying, 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 unscriptural 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. SHE EHSa aT ESE374 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.SAD DDDDMDWwZTZ EL. fy Pa Pst é Oe Le WX - A ‘i io la f kas YAS ; FI IS A Ay ar & Sy A eit t| | BABYLON fi |) ee fi ' 4 | | FALLEN || y olay Be? TE aR ee REO - N Le. ' SOOO EY O yy 0-00-0°0 ‘ 2-0 < ree aan Se ° oy OVVH8v8 YD OES SSF FF EEE EEE DIF RRR KEEL EE ELEN A WARNING REJECTED — 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.”’ ‘“Tn 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 conceive 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 iabors united with the various existing churches. ”’ + Bliss, ‘‘Memoirs of Wm. Miller,’’ p. 328. (375)SE ae ea ety ~ 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 theA 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 eall to mind how ‘few and far between’ eases 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 23, 1844.Dh mewpe yor) Oren tin red Dn. ntpetes Eas 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 wha 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 calling upon men to fear and worship Him, was designed to separate the professed people of God from the corrupting influences of the worla, and to arouse them to see their true condition of worldli- ness and backsliding. In this message, God had sent to the church 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 ‘Cwere 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 from His word, they would reach that unity for which Christ prayed, that which the apostle describes, ‘‘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.Sirah eile aseret Setie eM ese e S s nl cet teen rats Doane Weoet tert tt Teme epee tan sees Se eoeees VHE 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 believed?’’ And finding how difficult a task it 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 the 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, backsliding, and spiritual death which existed in the churches in 1844,A WARNING REJECTED 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 Seripture to designate the various forms of false or apostate religion. 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 sthaste 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- Rev. 14:8, 2 Hosea 2:19, 8 Jer 3;14, SO Corellsa. 381 eee titer ety are peresressst382 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 ‘Carrayed 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 like condemnation. Babylon is said to be ‘‘the mother of harlots.’’ By her daughters must be symbolized churches that cling to her doc- trines and traditions, and follow her example of sacrificing 1 Eze. 16:8, 13-15, 32; Jer, 3:20, Rev. 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, 1 ze. 16:14, 15. peaettrere trices ret et rrr384 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 church, with an open Bible on her banner, and this motto, ‘Search the Scriptures,’ on her scroll, 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 call 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- 1Dr. Challoner, ‘‘The Catholic Christian Tnstructed,’’ Preface, pp. 21, 22 (ed. 1897). 2 Hopkins, Samuel, ‘‘ Works,’’ Vol. IT, p. 328 (ed. 1854). ® Guthrie, John, ‘‘The Gospel in Ezekiel,’’ p. 237 (Edinburgh ed. 1857). “2 Thess. 2:7.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 As the Christian 792 with it its customs, practices, and idols. 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 eratify 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 1 Robinson, Robert, ‘¢Beclesiastical Researches,’’ ch. 6, par. i (ed. 1792, p. 51). 2 Gavazzi’s Lectures, p. 278 (ed. 1854).PP a Te Set Cesare eset Bee er teat aot ee Tt Serene De 386 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.’’ 1 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 ealled 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- alle people engaging in these chance enterprises, and easing their consciences with the reflection that the money is to go 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.’’ 2**The Healthy Christian: An Appeal to the Church, ’’ pp. 141, 142 (ed. 1871).Pee iste Seen Maree aa ern ene ttt Seer eet at eee eS 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 creed 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 believe 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 rejected, 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 light 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 and 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.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 commurion. 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 light. 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 can 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 Rev. 14: 6-12, the church will have fully reached the condition foretold by the sec- ond angel, and the people of God still in Babylon will be called upon to separate from her communion. This mes- sage is the last that will ever be given to the world; and it will accomplish 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. 29 Thess. 2:12. ’Rev. 18:4.PROPHECIES FULFILLED — 22 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 to the time of the second advent, was instruction d to their state of uncertainty and suspense, them to wait patiently in the faith that k to their understanding would in due applying specially adapte and encouraging what was now dar time be made plain. (391)Sen tir eee | ras 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 ‘Cwrite 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 viston—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 lie: though it tarry, ‘vais for it; because it will surely come, it will not tarry.... The just shall live by his faith.’’ 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 ofPROPHECIES 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, ‘‘Then shall the kingdom of heaven be likened 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 1Fize. 12:21-25, 27, 28. soecetetertettnse tinteee Teta ett er titeTees ee Da T ead at ag es renee 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. In 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 eould 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 lights 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 hightPROPHECIES 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 calling 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, soccer eateeiterticrt Sstseteeren retary eet tribalRPT DOE LTA PP ee TTT WY 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 ean 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 ofPROPHECLES 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 91 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 Keporter, Vol. VIII, No, 23 (Jan. 15, 1845).PLEA PR DOT APE PO DETECT MARE PEE Prd YS 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- ies 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 ereated 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 ery 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 Seripture, ‘‘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 2300 days, went into effect in the autumn of the year B. 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 sacrl- 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 ecoming.’’ ° 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 3,3; & glorious body. In like manner, the types which relate to the second advent must be fulfilled at the time pointed out in the 1See diagram opposite p. 328; also Appendix. SIS Corso): *1 Cor, 15:23, 20, * Phil. 3;21. eet tethateee rete etc nr nitasrd)Sores Ae wet Cocest eile nec Seas O se Te saa ern Dees seas TANT 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 ery’’ 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 * 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 oeeasion, 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. ? Bliss, in the Advent Shield and Review, Vol. I, p. 271 (Jan., 1845). peerreere terpenes tata evi er tirctcsdace ee ra errs ne ere 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 no# 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 like 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 blessing 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.Be ee aD ent ae nn eee Tat 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- eiples, 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- tions had not been realized in a single particular, and their *Luke 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 ofan 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 .eded in overthrowing their system opponents had not succe They could not consent, with- of prophetic interpretation. out Bible evidence, to renounce positions which had been reached through earnest, prayerful study of the Scriptures, by the Spirit of God, and hearts by minds enlightened 3. 2 Zech. 9:9. 1 Acts 17:406 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 God. When Jonah proclaimed in the streets of Nineveh 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- elared, ‘‘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.’’’ 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. 13, 1844).PROPHECIES FULFILLED 407 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 ‘Although I have ; from all guilt in their condemnation.’’ been twice disappointed,’’ wrote this man of God, ‘‘T 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, I 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? erage 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, I 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. 2 White, J., ‘‘Life of Wm. Miller,’’ p. 315. epee treet eet rent408 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 Seriptures, and patiently wait and watch to receive further light. * Heb, 10:35-39.WHAT IS. thE SANCTUARY 4 a723 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)BY tree ett epee) 410 THE GREAT CONTROVERSY mt terre 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 s.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.p. 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. D. 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 sanctuary be eleansed.’’ 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- oeteert tae re Catered y nM oe Corres Ged trots Se Mire eee eS a et Le eteWHAT 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 prophetie 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 merey-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. ‘“‘Tet them make Me a sanctuary; that I may dwell among them,’’* was the direc- tion given to Moses while in the mount with God. The Israelites were journeying through the wilderness, and the 1Heb. 9:1-5. 2x: 25:8.ats Oe lg ae Ura a 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, in wal Dy WO; This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declaredWHAT 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 intimates that Paul has before made men- ’ the word ‘‘also’ 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. J19 a4 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.’’* 4Heb. 8:1, 2. 2Bx. 25:9, 40. *Heb. 9:9,23; 8:5; 9:24414 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 light 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 great 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 1Dan. 7:10. 2Rev. 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 sanctuary which is in heaven. And John testifies that he saw it in heaven. 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 can 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 1Rev. 11:19. Resin THiS416 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.’’° His intercession is that of a pierced and broken body, of a spotless life. The wounded hands, the pierced side, the marred feet, plead for fallen man, whose redemp- 2? 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- eiples, before He went away, ‘‘I say not unto you, that I will ? *Zech. 6:13. Eph. 2:20-22. ®Rey. 1:5,6. ‘Luke 1:32, 33. ®Rev. 3:21. 6Tsa. 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 sanctuary? 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 sane- 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, is 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 1s 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 1John 16:26, 27. 22 Cor. 5:19, 8 John 3:16. ‘Heb. 9:22, 23. 14Bestel skies Stee D OT eae Cae et Levent 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 eases 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 1 Heb. 8:5. 2hevs, Ueclk 8 Lev. 10:17.WHAT IS THE SANCTUARY? 419 each of the sacred apartments. ‘‘He shail 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- gregation, 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 mercy-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 eould not come in contact with sin without becoming polluted. Every man was re- afflict his soul while this work of atonement was All business was to be laid aside, and the 2Lev. 16:8, 21, 22. quired to going forward. Lev. 16:16, 19.420 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 and 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 forms ans 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. 1 Rev. 22:12.IN THE HOLY OF HOLIES — 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- pointment, 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) Wartstetest teteteere orci een424 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 foretola 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 Dan. 7213 2Mal. 3:1. 32 Thess. 1:8.425 IN THE HOLY OF HOLIES 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 sins 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 ihe 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. * Eph. 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. 7:13; 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 eapital 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 sgpirit,’’ says the prophet, ‘‘and showed me that great city, the holy Jerusalem, descending 1Mal. 3:5. 2 Jude 14, 15.IN THE HOLY OF HOLIES 1 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 eome 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 Seriptures, 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 eoncerning 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 Serip- Rev. 21:9, 10. Rev. 19:9. 8Dan. 7:14; Rev. 21:2. “Matt. 8:11; Luke 22:30. 5Luke 12:36.POS Gbeueal 428 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 east 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 mercy 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 1Matt. 22:11, Rev. 7:14. 8TLev. 16:17.IN THE HOLY OF HOLIES 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 His 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 mercy, 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 seoffing 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 merey 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 was430 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 ean 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 *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 mercy 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, mercy 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 1Matt. 23:38, 29 Thess. 2:10-12. Greeters. purses otFee een ae er gee eee eeeriet eee eeeoen THE GREAT CONTROVERSY 432 the sanctuary above. Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or satanie 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 opened 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. +Rev. 11:19. (433)THE GREAT CONTROVERSY Within the holy of holies, in the sanctuary in heaven, the divine law is saeredly 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 transeript. 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 transeript 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, 2Pa. 119:893 111:7. 8. 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 transeript 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 Scriptures 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 can shut it.’’? Christ had opened the door, or ministration, of the most holy place, light 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 light 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 1Rev. 3:7, 8. See Appendix. aU ae een bitseis inate hah epee care | ete ete ere ton TOMES cance teen Teetenen & 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 seerets 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 faith is 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 ean 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. 2Heb. 11:6; Rom. 14:23. ® Eccl. 12:13. *1 John 5:3; Prov. 28:9.GOD'S LAW IMMUTABLE 437 sented, there is cited the evidence of His creative power. ‘All the gods of the nations are idols: but the Lord made 1 cc 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 992 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, les at the very foundation of divine worship; for it teaches this great truth in the most impressive manner, and no other institution 1Ps. 96:5. ®Isa. 40:25,26; 45:18. *Ps. 100:3; 95:6. ‘Rev. 4:11. *Ex. 20:10, 11. *Eze. 20:20 Exe Sy. eee etry ee Prnicel tL rnd ccreeredness = wat tase Sterns dant rete toteera seseeets mY PANELS PR RTE TE LPP LETS YY SEE EES ALLAN RET Dye APATITE asks LSU Ep pm nee a bg he fe Tit et SEs 438 THE GREAT CONTROVERSY 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.’’? A correct interpretation of the symbols employed is necessary to an understanding of this message. What is represented by the beast, the image, the mark? The line of propheey 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. 1Andrews, J. N., ‘‘ History of the Sabbath,’’ ch. 27. 2Rev. 14:9, 10, ® Rev. 12:9.GOD’S LAW IMMUTABLE 439 In chapter 13° is described another beast, ‘‘like unto a ’ to which the dragon gave ‘‘his power, and his leopard,’ 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-like 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 the 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 captive 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 captivity.’’ 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. 2Rev. 13:11. etree eel eT Ue misters440 THE GREAT CONTROVERSY 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 Continent. 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 “‘amid the silence of the earth daily adding to its power and pride.’’* Edward Everett. in an oration * Dan. 7:2. Revels: ° Townsend, G. A., “The New World Compared with the Old,” p. 462 (ed. 1869). * The Dublin Nation.GOD’S LAW IMMUTABLE 441 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 lke 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 inalienable right to ‘‘life, liberty, and the pursuit of happiness.’’ And the Constitution guarantees to the people the right of self-government, 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 ac- 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 he exerciseth all 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. THAIN LLL Petite oer: Pana EStie ge ern 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 symbot 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 lib- eral and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘‘as 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. 1 Rev, 13:11-14GOD’S LAW IMMUTABLE 443 ‘Saying to them that dwell 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 fo 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 ‘theresy.’’ 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 accomplish 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 be444 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 Lora 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 their 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 work ‘‘with all power and signs and lying wonders, and with all deceiv- 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 12 Thess. 2:3. 72 Tim. 3:1-5, *1 Tim, 4:1. ‘2 Thess. 2:9-11.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 ecreed!’’* 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 churches 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. Rev. 13:16, 17. SiH ETI ev bei ltstiens Eee TiSn ere bieerencS a taei ns h aae ast cea sssuic teas gntes na bcireeienceeeren te eee 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. Ap 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- guished by their regard for the fourth commandment,— since this is the sign of His ereative 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 It was in behalf of the Sunday that popery first 1Dan. 7:25, R. V. of Rome.GOD'S LAW IMMUTABLE 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 ree- 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. 2Mark 2:28; Isa. 58:13. 8 Matt. 5:17-19. ‘ Elhott, Geor 5 Wafile, A ge, ‘The Abiding Sabbath,’’ p. 184. . B., ‘*The Lord’s Day,’’ p. 186. 6 dey Idem, pp. 187, 188.Srasiaetieiatahdaten is Castine ict Addsabibabein tase Selidahemers pissethatemeiasieleeeceeeeiee 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 Catholic 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- 1Tuberville, 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 believe 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 ‘od and the commandments of men, ““the the commandments of ¢ that those who continue in transgression will receive 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 Men are not to be left in darkness concerning ig against this sin is to be f God’s judgments, inflicted, and have with mercy. this important matter; the warnll given to the world before the visitation o that all may know why they are to be 15Sern te 1 eee besa ksmi in De SD ee erg SOT Ot ata ae Sarre tn Te Seep ae 450 THE GREAT CONTROVERSY opportunity to escape them. Prophecy declares that the first angel would make his announcement to ‘‘every nation, The warning of the ; and kindred, and tongue, and people.’ 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.” 1 Rey. 13:16. ?Rev. 15:2, 3.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. *JIsa, 56:1, 2,6, 7. 7 Tsa. Et) 5sub eltrippumnpeichssaereriiastevprtdicbidcdnssibaierii sssessanidhchemememimandiemonneincrnsthieeeceiee cok eee eke ee eT ere OTE Te etecomensoees yore t P 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 *Isa. 8:16, 20. *Tsa. 58:1, 2A WORK OF REFORM 453 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 eall 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 1Tga. 58:12-14. Vii Hehi ete 73 08 ES)Sette a REISS A NALS RCEaP E TL APRLE TP TE ERESTENT ASS Sk DSE pe wae 454 THE GREAT CONTROVERSY 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 light 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. Theiy 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 manyA 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 Seriptures 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 truth. 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 Scriptures 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 1Job 38:6,7; Gen. 2:1-3.ee eat Seer aT Seen tay 456 THE GREAT CONTROVERSY 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 Seriptures. Men who have little of the learning of the schools are sometimes ealled 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 te that work. Some were led into the error of repeatedly fixing upon a definite time for the coming of Christ. The lght 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 12 Thess. 2:3.EADS LS Eee degaeer 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- phetic 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 beenat Taek De eaten et Delete ene eee eeeeTY wah Gebers 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 saised 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 light, 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 1Heb. 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 increase 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 called 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 AUHZCn Oil smecnale460 THE GREAT CONTROVERSY 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.’’ * * Eze. 33:7-9. 22 Cor. 4:17. * Heb, 11:26. ‘Isa. 51:7. 8.WASTER RET Heat ea tLe: 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 Seeditttst tier Trt) oe en itulsin 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 Chrisp Jesus; not to fashion them- selves according to the former lusts, but by the faith of the (461)Sve ttt (scant eeeteniee rh totes 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 w restled with God for the salvation of souls. The fruits of such rev ivals 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. rs ‘‘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, w hat fear, yea, what vehement desire, yea, 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- 11 Peter 3:3, 4. 22 Cor. 7:9-11.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. 3ut 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 warrant 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. Pienies, church theatricals, church fairs, fine houses, personal display, PRRTeRES Totem t area ee ep nct stn etn atok TeeDie ao Dee aaa oe To ee eee ers 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 notMODERN 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 *Matt. 7:16. Setar eer oe tina ares eeenteretn Gt tseee ata ET ker eer che Sneed 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.’’*® *Ps. 119:45. 2? James 2:8; 1:25. ®Rey. 22:14. *Isa. 42:21, * Matt. 5:17, 18. PS 4.0) 8sMODERN REVIVALS 467 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 Pit 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, ‘She 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 ouilt, 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 * Rom. 13: 10. ?Pg, 119:142, 172. *Rom. 7:12. *Rom. 8:7. 51 John 3:4; Rom. 3:20. eee ees titer retary net er pcre ht rsectcersSE a te eae te eee nee Poe 468 THE GREAT CONTROVERSY 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 ‘‘bhe 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. 1Rom. 3:31; 6:2; 1 John 5:3. *Rom. 8:4. Psy ll9): 97. Pawel 927.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, [his is «cr in his letter to the Thessalonian church, declares, 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 like 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 11 Thess. 4:3; 5:23, 2 John 17:17, 19. *Rom. 15:16. ‘John 16:18, 6 John 15:10; 8:29. 6 Phil. 2:12, 13. Paes tet ret yet cereusete See Deere tt ere 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 Seriptures 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 life 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 ereat 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, «e 94 Sil Che, Is shiy7/- 2Phil. 3:13,14. *°*2 Peter 1:5-10. ‘Dan. 10:11.MODERN REVIVALS 471 Daniel says, ‘‘My comeliness was turned in me into cor- ruption, and I 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 > 4 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, ‘Cand 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 ? 2Man. 9:18. 15, 20. 10:8. 2Job 42:6. s\Tsa. 6:3, iS). 5 Rev. 2 2ikv. #2 Cor. 12:2-4 (margin); Eph. 3:8.472 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 Scriptures. 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 yoice 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 lar, 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. 71 John 3:6. 81 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. ?Rom, 12:1, Ser et at etre ee Priauarcl pererct474 THE GREAT CONTROVERSY of appetite or passion, enfeeble or defile the offering which they present to their heavenly Father. Peter says, ‘‘Abstain from fieshly 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.’’ * 11 Peter 2:11. 72 Cor. 7:1. *Gal, 5:22, 23. ‘Rev, 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 hight 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 ealling. ‘‘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 = Cor. 6:19; 20: 22 Cor. 6:17, 18: Bey eet ne eebules eSTPSCS Soret asoe) 1. epee Sr ssh aan east TAbALia ibis emeresiasiohaseperseca- La Ce a ee ea re 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 light, 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 ‘“eomprehend 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 ‘‘ye 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 477 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?’’? ‘‘If 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. 1Rom. 8:32. ?Luke 11:13. ®John 14:14; 16:24. ‘Rom. 8:1. COD sculls $1 John 5:4. "eNebs8)-21'05 it ea exi tei 5 ri Hiseeaeisiabilsbiatlieintoc ak dchemeniahicsthapemertiataeca bos 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 ope ned 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 aa 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.’’ * 1Phil. 4:4; 1 Thess. 5:16-18. 2 Jer Zed: SPs. plicel-oe * Jer. 6:16. aie— Dd Ls ‘ Wye AAR AAA ARR AAR ay THE INVESTIGATIVE JUDGMENT — 28 ‘‘I 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. A fiery stream issued and came forth from 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 ‘‘aceording 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 ‘Dan: 7:9, 10,.R-eVe = Pse90k2k (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 holies, 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 biood of the sin-offering, were transferred to the sanc- 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 life: 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. 21 Peter 4:17. *Rev. 20:12.THE INVESTIGATIVE JUDGMENT 91 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.’ faith, their acts of love, are registered in heaven. Nehemiah >4 Their words of 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.’’* 1T uke 10:20. ?Phil. 4:3. *Dan. 12:1; Rev. 21:27. ‘Mal. 3:16. 5 Neh. 13:14. °Ps. 56:8. ‘Eccl. 12:14; Matt. 12:36, 37. #1 Cor, 4:0: *Tsa. 65:6, 7. eusteertere ret ety etaryPN ede te Cae eee Se rato tater notte ee eet ee mene 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 ’? Hence they will not be. present in person at the tribunal when their records are examined and their eases 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 Christ 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. SLuke 20:35, 36. * John 5:29. 51 John 2:1. ®° Heb. 9:24; 7:25. worthy of ‘‘the resurrection of life.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- branee. 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 shali 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 | 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 Ex. 32:33. 2Hze. 18:24. ®Tsa. 43:25, ‘Rev. 3:5; Matt. 10:32, 33.Ne eee ee ee nT Te a eer ee eter 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 earried 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 aecuser 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. Ps, Sleh7s ® Zech. 3:2. ‘Eph. 5:27. * Rev. 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 ‘‘TIn that day shall the branch they shall not be found 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 distinctly 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 biess 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 sins 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 cuilt 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. 2Tsa. 4:2, 3. 8 Acts 3:19, 20. *Heb. 9:28. 5TLev. 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 hight 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 guilty 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 secrecy 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 ourTHE 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 solicitude 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-eee Rte eS tee eee re TLE acta cae ed ed Weta So eres . tak peabetalpeessdlerep seeks tenertreeetit 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 ease 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 ableTHE INVESTIGATIVE JUDGMENT 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 sanec- 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 1 the Forerunner is for us entered.’’* There the light from the eross 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 seerifice 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 merey.’’* 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 Heb. 6:20. ?Proy. 28:13. 22 Cor. 12:9. * Matt. 11:29, 30.ee eet 490 THE GREAT CONTROVERSY repentance of sin and humiliation before the Lord, lest they be cut off from among the people. In like 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—it 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 1Mark 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 merey’s offer to guilty men. ‘‘Watch ye therefore: . . . lest coming suddenly He find »S Perilous is the condition of those who, you sleeping.’ crowing 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 > 4 balances, and art found wanting.’ 1 Rey. 22:11,12. Matt. 24:39, ‘*Mark 13:35,36. ‘Dan. 9:27. Ser Te ng aeons toes Pate ote = ood eee eesJ CP Pp TUG } Ll VY Ae J DY, S ss hooks HES) ER ox THE ORIGIN OF EVIL—29 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 te 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 eavyil, 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, 4 Col. 1:16. SatteteeG tray ret etre eben eras494 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 lifted 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 shearty of; God.’ 44;4Thou; thast, sald yicis .ok4 willy exalt my throne above the stars of God: I will sit also upon the mount of the congregation. ...JI 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. 2Bze. 28:6; Isa. 14:13, 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. Pride in his own glory nourished the desire for suprem- acy. The high 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, ‘should 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 svmpathy for himself, by representing that God had dealt vujustly 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 mercy, 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- ase e ise eee eet en eeeae tees Uterine te | rereemen tae by fe Coane yr EeenE RELY preety nee CRT MAMIE OPAC TT rk aA FTE at Lad UAL REE 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 chargedERAS TESTES Leer 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 tendency might be seen by all. Nett oer ca sraiscanes Lucifer, as the anointed cherub, had been highly exalted; he maeertetee wisn ro 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 all498 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 eould 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 justiceTHE ORIGIN OF EVIL 499 and mercy 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 true 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 lhberty, 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 accord, Satan and his host threw the blame of their rebellion wholly upon Christ, declaring that if they eS ers eine aaeeereteerse cere!et he ee eet 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! erucify 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 He had presented the request, ‘‘I will that they also, whom Thou hast given Me, be with Me where I am.’’* Then with 1John 17:24. PO eee remains PRESETS rts ssaeieabel repeat PAPE PEERS EOE MRE EEO ET ed wa STEP hs EL She mh 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 Himself, 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 1 Heb. 1:6. 2'2)(Cor: 5:19:OTST EEL eT TT ETT 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 mercy 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 eross 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 1 Heb. 2:14.Soret orton inst nn to amen ete ter ete t ei ta Sa Goren Tore eee rt Pete eee ae 504 THE GREAT CONTROVERSY God: ... 1 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. A tested and proved creation will never again be turned from allegiance to Him whose character has been fully manifested before them as fathomless love and infinite wisdom. 1Isa, 14:13, 14; Eze. 28:18, 19. 7Mal. 4:1. * Nahum 1:9,UL Natal aE: As? eH yy UD ENMITY BETWEEN MAN AND SATAN—30 ‘‘T wiLL put enmity between thee and the woman, and Snare oe tasers between thy seed and her seed; it shall bruise thy head, 1 and thou shalt bruise his heel.’’* The divine sentence pro- nounced against Satan after the fall of man, was also a meeereerse tse ee 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 alliance 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 aiGenses os (505)Tot eter rt Senet Sere ea ts wt oer Gator ener Rees er en tT se eeerne Ty 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- -ause, 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 manifested 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 Scriptures 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 12 Tim, 3:12. St eee secs Saeenrera tn sec508 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 believe 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. 4:4ENMITY BETWEEN MAN AND SATAN 509 Conformity to worldly customs converts the church to the world; it never converts the world to Christ. Famil- iarity 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. See er ee tibeal et eg nr ceteeoes 2 sso daeneertet sc wtseterre510 THE GREAT CONTROVERSY While Satan is constantly seeking to blind their minds to the fact, iet 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 and 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 ean 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. 1 Eph. 6:12 (margin). 21 Peter 5:8. * Eph, 6:11.| ea RB ta | a Fs 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 3 ce 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.’’ 1Heb. 1:14. 2 Job: 38:7. 8Ps. 8:5. (511) In the presence-chamber of the Fe ee rabeanesy acces Seseer eles note tere ST512 THE GREAT CONTROVERSY King of kings they wait —‘‘angels, that excel in strength, ’”* ‘Cministers 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 * As God’s messengers 993 them ‘‘an innumerable company.”’ 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 fourseore 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 mercy 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. 2Dan, 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 7a about all that he hath on every side?’ The ageney 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 tiie 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. 3ut 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 ast 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. 17ada ee erate tion THE GREAT CONTROVERSY 514 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 the 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 afflicted were not merely suffering with disease from natural eauses. 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 eries, 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 4 Mark 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 listening 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 inight 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 mercy 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 unclean devil,’’” dis- turbed the Sabbath quiet of the synagogue at Capernaum,— 1Mark 7:26-30, *Matt. 12:22. > Mark 9:17-27. ‘Luke 4;33-36, Teen reece erst raiees UL eeCo a rtp ete eh ta ota ne 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 le 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 watchecare. 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. See NN ee eT ane soaps peeeeeee tae AATAN ZA 0-0+0-90 FID. PELL LLK °o 7. RK 0-0:0:0'0 *0-0:0: ° c SS PLD? SS AVAGO AQASISSsht SNARES) OF (SATAN S32 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 chureh 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 Lurd, 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 1Job 1:6. (518)SNA RE S OF t SA TA N 5 1 9 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 ean lead to neglect prayer and the searching of the Scriptures, 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 ane ecbeaes LS eke eebet ries peesitersc treet.a a ora sr 520 THE GREAT CONTROVERSY 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. 27Rev. 12:10.wisi ceaieaieal’ ha rs That ahah ‘ TE TASTE ETT TTT ey ann ee SNARES OF SATAN 521 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 Seripture PT i so as its own interpreter, and then they present their vagaries as the teachings of the Bible. ees 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 sees tapseretetr ss UTrotene cs wrested from their true meaning. The papal leaders select such portions of Scripture 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 Scriptures 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.Cotes re nO tate et etn ane Sorte ania oat 522 THE GREAT CONTROVERSY 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 flood 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 ecalled.’’* 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 ‘Ps, 97:11. ?1 Tim. 6:20.SNARES OF SATAN 523 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, eutting truths of the Bible, are continually seeking for pleasing fa- bles that will quiet the conscience. The less spiritual, self- denying, and humiliating 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, *‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damnedPe a Ot a eae eed 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 light, 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 is 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. 19 Thess. 2:10-12. 21 Cor. 2:14.SNARES OF SATAN 525 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. 1Matt. 24:23-26. eee ET eT ee ee eT eT cn ewe526 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 to 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 oceasion to criticise. There are many who seem to feel that it is 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 eR TDW AMAR Rtas Wt tae putersS! YA RES OF Su { TA N t 2 ‘ 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 ean 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 ths motives by which He is actuated, that we may discern boundless love and merey 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 cavil, 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 1 Rom. 11:33, apeertrese torrente ota er OneDeitel setae Reet Wada ea a oe THE GREAT CONTROVERSY 528 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 eaviling concerning that which they do not understand, let them give heed to the light 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 ean 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. 1 John 1:9, SWE AG UB dain Y/BIlSNARES OF SATAN 029 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 successfully 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 ars are open unto their prayers. ... And who is he that 9992 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 Yet a third time altars were erected, 3 hath God wrought!’’ 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. Star ttn eseeee e seeers sseeecermeeeerteere Utroree csSao eaters Seti Ohta ee era a te eerecter Pao 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 lies in ambush with his forees, 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.”’THE FIRSI® GREATMDECERTION = 33 Wiru 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 kingdom, 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. 3:1 (531)Soest saettg ete O tate ne te tee 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. 3ut 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 4Gen. 3:2-5. *Gen. 3:19.TAL LAL 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- 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, » ihe 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 eredulous 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 Rom, 5:12; 2 Tim. 1:10. 2 John 3:36. *Rom. 2:7. ‘Eze. 18:20.Sa a ee 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, Satan 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 all those 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 cruelty 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 535 He presents before the world the liberty 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 mercy, 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?’’* 1Eze. 33:11. St ete nearer ek rence laeetos saestetts creeBEST Wate oe errs oe 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 merey 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 ceaseless 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 doe- 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 light 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 believe that He will consign His ereatures 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 Amnon, 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 72 Sam. 13:39. Petes terete sree ee oe cbt,Se a ren rn a eee ened ae een re ers Terran ety One SeaREmnEST een eT Ty See a ef eee eee ete eet 538 THE GREAT CONTROVERSY heart? ‘The soul of King David longed to go forth unto 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 expressingTHE 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 poignaney 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 erime. 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 Scripture are sep- arated from the context, which would, in many eases, 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 Scriptures, that no drunkard shall inherit the kingdom of God. It is thus that doubters, unbelievers, and skeptics turn the truth into a lie. 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 11 Cor. 6:10.540 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 own person the guilt and punish- ment of transgression. Let us consider what the Bible teaches 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 overcometh 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.’’* ‘Rey. 21:6, 7. ?Isa. 3:10, 11. *Eccl, 8:12,13, ‘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 merey 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- fectly 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 Him in admiration of His attributes. The principles of kindness, mercy, 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 eood of the uni- 1Eph. 5:5, A. BR. V. ?Heb. 12:14. * Rev. 22:14, 15. ‘Ex. 34:6, 7. 5Ps. 145:20; 37:38, ARE Lin eT Tr et042 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; years 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. A life of rebellion against 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 ‘Cevery 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 mercy to the world, God blotted out its wicked in- habitants in Noah’s time. In merey, 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 mercy to the universe that God will finally destroy the rejecters of His grace. ‘Gen, 6:5, 11. =: Peere ens Crete tea te Ue Meee etd ode oar Soak tees me =Soest ad Se Ree etnen Oat Sst te eet Ty 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. All 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 made alive. 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 life; and they that 994 995 have done evil, unto the resurrection of damnation. > of the resurrec- They who have been ‘‘accounted worthy’ tion of life, are ‘‘blessed and holy.’’ ‘‘On such the second But those who have not, through 29 6 death hath no power. repentance and faith, secured pardon, must receive the penalty of transgression,—‘‘the wages of sin.’’ They suffer punishment varying in duration and intensity, ‘according but finally ending in the second death. to their works,’’ 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. Deut. 30:15. 8 Acts 24:15. #1 Cor. 15:22. 5 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 Scriptures 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 74 thoughts perish.’ Solomon bears the same testimony: *Ps. 37:10; Obadiah 16. 2'Ps, 9255) Gs Reve Oost aL 20 lc. 18 SIRs este eet er eae ru Sk eedSOO faa cat Tae rear ete Ds erent Te THE GREAT CONTROVERSY 546 ‘‘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 ke 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 ean 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 1Eeel. 9:5, 6, 10. 2Tsa. 38:18)19. BPs Oro Lock. * Acts 2:29, 34. ®i 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 flesh 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 J Corinthians 15, par. 3, peaeegrenenpecntannns teenennntustenseercessPiotr Stic eae Rove Ege home yep earnest 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 ot 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 life 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, 71 Thess, 4:16-18. 5 Acts 17:21.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 ean 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 > 8 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 Ecclesiastes, 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, ?Rev. 20:12. 8 Matt. 25:21, 41. ‘Petavel, E., ‘‘The Problem of Immortality,’’ p. 255 (ed. 1892). ®Luther’s ‘‘Exposition of Solomon’s Booke Called Ececlesiastes,’’ p. 152 (ed. 1573, London).Seite enti WC thoda eG arene Sete rey te eh 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. * Eccl. 12:6. 8 Job 14:21. *1 Cor. 15:52-55.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 immvrtality, 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) MOC Ctra eet en raceLPT PRLET PP Pe PN TLE WAAR Pek NET yes woke ETT 552 THE GREAT CONTROVERSY evil, or to comfort them in sorrow? How can those who 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 rebelSPIRITUALISM 5d3 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 eannot 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 heaven 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. 2Reyv. 13:13, 14.554 THE GREAT CONTROVERSY 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 Spiritualistie 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,BU ALEPH UAESAT HH Vea ed Leer SPIRITUALISM 555 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. Ste eee tans AAT If 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 indicaticn 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- clares, 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?erred tb nc. eee epee etter eke Wer tse rae aoe 506 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 Scripture. 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 witchcraft 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, 1Compare Num. 25:1-3; Ps. 106:28; 1 Cor. 10:20; Rev. 16:14. 2 Ley. 19:31; 20:27.UTI LTA SPIRITUALISM DoT 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, ‘‘Every one that doeth evil is good in the sight of the Lord, and He de- lighteth in them; or, Where is the God of judgment?’’’ Saith the word of God, ‘‘Woe unto them that eall 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. 7I1sa. 5:20.reba tats ts esse Ce ton seen Setter Wee tesa soars vent ne Wait toLe ane Moet ete] Ott Reneenee Lene ty Oe easement feeeeeee ney Semeee 558 THE GREAT CONTROVERSY 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,baad ed i edad tad Ea Ped ed 0a Nod oa Ea Ld eT FE ed ET AHL ESET Ea Utd ba eta eae 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 is because there is no light in them.’’* If men had been willing to receive the truth so plainly stated in the Seriptures, concerning the nature of man and the state of Bett a thas the dead, they would see in the claims and manifestations of Spiritualism the working of Satan with power and signs car ererertre tse 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, ‘It 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 Serip- tures. 1Tsa. 8:19, 20. 22 Thess. 2:10, 11.560 THE GREAT CONTROVERSY 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, 7Tsa. 28:15. EGET REATNSS 2h NTL RCRA APRA TET RBA NETS Ey ea OS YY ahs LEEDS pana ad agSPIRITUALISM 561 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 Scrip- 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 as if they had erected death and an agreement with hell, 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 break 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 little 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 1Gen. 3:4, 5.vs dcaemremrapmhcotthetweee taneed cid oe eas Lae eT eteereret eee tee eee erie eee ed re eet ig aero mmres Petter ett nent et tn see eee 20 UCP TEE REEL 562 THE GREAT CONTROVERSY 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. 2 Isa, 28:17, 18.AIMS) OF 7 bE, FARACYW—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 liberty 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 ehurch 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) errr eer ee eeaaan ee! sooo eater ents et564 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 church 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 l1b- 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- 1 Mosheim, ‘‘ Eccl. 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 Catholic 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 Catholie religion is an essential part of the law of the land, they are punished as other crimes.’ .. . ‘Every cardinal, archbishop, and bishop in the Catholie Church takes an oath of allegiance to the pope, in which oceur 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- ‘Strong, Dr. Josiah, ‘‘Our Country,’’ ch. 5, pars. 1-3. Ne reet heer Sree peoeterereertntsBy merrier teh ete SO eT Nea at eran et eee Peay 566 THE GREAT CONTROVERSY 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 her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty. 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. Brillianey 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 Chureh 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 liberty to sin; 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 likeness 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 eee reat eve imaaraay apesteres e ~Sian easetiateed anata at ner ie 5a slanttpeieaie os _anes arehcadhanen peeeaea a RAE SS eee 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. As the Jews professed to revere the law, so do 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,HME PETALS TAU LNT Ua Sat Le eer AIMS OF THE PAPACY 569 all ye that labor and are heavy laden, and I will give you Kestivge 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 ae 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 limit 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- 41Matt. 11:28. Seereeerttts etree sts570 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 feeling 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 his 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.Peeee Peale hoe eeel 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 eruel- 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 aecom- 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 chureh 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 19 Thess. 2:3, 4. ?TLenfant, ‘‘History of the Council of Constance,’’ Vol. I, p- 516 (ed. 1728). et ett aca saeceer senaeerttrs C totse teresPitt ie Seti AWC aS caer en tect re Se ee eh ee ie eee 572 THE GREAT CONTROVERSY as the inevitable result, they will finally believe evil of al) 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 hght 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 beAIMS OF THE PAPACY 573 demonstrated that a day of great intellectual light is equally favorable for its suecess. 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 called;’’ 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. If 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 Saagenenpes repent ene terete etre tenet anse tT ane ee eae) 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 Scriptures 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 1A. 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 lightning 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 An appeal was then made that priests and 9? of this day. 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 credit 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.’ 1 West, Francis, ‘‘ Historical and Practical Diseourse on the Lord’s Day7eiips Lia. ! 2Morer, 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. OSC etre eh ee nisitartar RENTED Otte Sent ee rent Tod 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 bakedAIMS OF THE PAPACY 577 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 Seotland, 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 S1X- 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. 1+ Vol. II, pp. 528-530 (Bohn ed.) ‘See Roger de Hoveden, ‘¢ Annals, 290, 291 pp. 290, 291. 2 Morer, ‘‘ Dialogues on the Lord’s Day,’ ®Tdem, pp. 281, 282. aoee Sepeeerint st nstre ter Str te ern aba578 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 1See ‘Church History of Ethiopia,’’ pp. 311, 312. *See Appendix.eee td ba tate HILO CEA LO pes aT eit a ixditall iE TET PETEAPEPETTER EEA TES PETES ET Ey PTET ETT TET ET TT ef 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 eat eeUE NE Oe Treen nc pemeecrene hata wound points to the downfall of the papacy in 1798. After eee moe Paneer rere tre 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- 1 Rey. 13:11-16. 2Rey. 13:3, 82 Thess. 2:8. *Rev. 13:8.TNT onstrate rte eT 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 hes 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 1 Dowling, J., ‘‘ History of Romanism,’’ b. 5, ch. 6, sec. 59.| Taj ogl at SALE a) PH HEI STEALS AL LOLS D ended ETP er AIMS OF TRE PAPACY 581 the claims regarding the power of the Roman pontiff, that ‘“it is lawful for him to depose emperors,’’ and that “‘he ean 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 obsery- 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 forces 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. t Mosheim, ‘‘Ecclesiastical History,’’ b. 3, cent. 11, part 2, ch. 2, sec. 9, note 8 (tr. by Murdock). See also Appendix. sedertemsionens eMaieeristre Citreneeres OTT ter nnaPULP ty STEER AMAR Vn TTT v8 RFT Oe POS eh AA)’ RGR / hE SIMEENDING C—s THE SCRIPTURES A SAFEGUARD — 37 ‘‘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 1s 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 an 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 2Tsa. 8:20. (593) eet eet tn fmaan se Stocees tenet ers ve594 THE GREAT CONTROVERSY conflict. To every soul will come the searching test, Shall 1 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 midst 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 1 Rev. 14; 9-11,VEST AAEPULataU Ea Led SUPA LAY LD La bea de EAD E49 09 ED Rd 9 ea Pea d De gamer THE SCRIPTURES A SAFEGUARD 595 sound doctrine.’’* That time has fully come. The mul- titudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Sata 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 ot 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 See rereststatr erret tr er etbesier Sik etek aes aor tepeieererrs t+ bishops, to pastors, to professors of theology, as their guides, iustead 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 pecple 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 bafied 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 ?’’ 30) Ube, CheahPO ate rere te PUITHCR ATR UTE 596 THE GREAT CONTROVERSY It was the influence of such teachers that led the Jewish 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 prophetic 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 oenerations. The Roman Church reserves to the clergy the right to interpret the Scriptures. 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 self-same principle which was main- tained 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 can 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 implicitPETE 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- hearers? 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 affection 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 ible 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 hfe 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.’’? Ignorance is no ex- euse for error or sin, when there is every opportunity to 1Proy. 16:25. ra rao oa By ff mish hake r la LAUER UHV EA bad Lea Ted Ika dea ta 0 ba UPeaEd Ea toamery rey pores Sepeneentire Street ortee rie ee tes eet Star THE GREAT CONTROVERSY 098 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 right, 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 Scriptures, saying, ‘‘What is written in the law? how readest thou?’’ Ignorance will not 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, weighing every thought, and comparing scripture with scripture. 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 Scriptures have a mystical, a secret, spiritual meaning not apparent in the language employed. These men are false teachers. It wasTHE SCRIPTURES A SAFEGUARD 599 to such a class that Jesus declared, ‘‘Ye know not the Serip- 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 Scriptures, 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 an 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 reasor. why many theologians have no clearer understanding of God’s word is, they close their eyes 20 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. 2 John 7:17. UATE Ua aU IaTeA TAA OH TOT NOST gO EVDET EAT ST OQ OOOO er etre trate ey etSORE ote Rete so TS a a pens CART remem tears oP mel Fo prmmeemnne #5 ed! 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 Scripture 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 4 jest or sneer, while he meets the educated with scientific objections and philosophical reasoning, alike calculated to excite distrust or contempt of the Seriptures. 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 1Ps, 119:18, 7 Isa. 59:19, 8 John 14:26. ¢ Ps..119:11.THE SCRIPTURES A SAFEGUARD 601 thus led to jest at the faith of their fathers, and to do 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 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 despite to the Spirit of grace.’ ‘an explain divine mysteries, and arrive history. The destiny of earth’s teeming multitudes is about to be decided. 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 imquire, “Lord, We need to humble our- Our own future well-being, and also the ? what wilt Thou have me to do?’ selves before the Lord, with fasting and prayer, and to meditate much upon His word, especially upon the scenes of the judgement. We should now seek a deep and living « SD o> 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 God requires of them, but which they It is not enough that they are They are to answer His expec- tation by bearing fruit. He holds them for their failure to accomplish all the good which they eould have done, through His grace strengthening them. In the heaven they are registered as cumberers of the have neglected to perform. trees in the garden of God. accountable books of ground. Yet the case of even this class is not utterly hopeless. With those who have slighted God’s merey and *Heb. 10:29. Teatrctctecaer TVS Eaten HTN VEALY LASS vd Edad Ls Ped a eePot Laer Seed 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 circumspectly, . .. redeem- ing the time, because the days are eyil.’’’ 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 hypoeritical 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.’’’ 1 Eph. 5:14-16. 2Ps. 119:99, 104. * Prov. 3:13; ‘Jer. 17:8:he FINAL WARNING 3S ‘“‘T saw another angel come down from heaven, having zreat 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 recelve 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. A ter- 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 1Rev. 18:1, 2, 4 2 Rey. 14:8. (603) ee one Pboeeeternst etree ssPe a greenness rset 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- giance to the power which he chooses to obey instead of God. The warning from heaven is, ‘‘If any man worship 1Rev, 18:5. Rev. 13:16,EEA ESA ba ad ed Ed LF 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.’’’ 3ut 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 light 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 compliance 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- 1Rey. 14:9, 10, TINE ta eli biia xiii PVPLPEPEE TAREE ee606 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 church. 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 preaching the plain utterances of the Bible-— doctrines which they had been reluctant to present. They were impelled to zealously de- elare 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.it Tee Lander THE FINAL WARNING 607 In amazement they hear the testimony that Babylon is the ehurch, 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 er et etter 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 pation Seeierens Osteen 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 cf 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 lght will be brought before thousands who otherwise would know nothing of these truths.ata cr SACU earn et: 608 THE GREAT CONTROVERSY Conscientious obedience ¢o the word of God will be treated as rebellion. Blinded by Satan, the parent will ex- ercise 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 sanetified 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- ZED oboeAPU a Lipepecpertyy ij apa edt AMES Minit ey bs td db ad bad bed aa Le PTE] i PTE TE 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 Pert oe ener) cee eeenee tins S terse osSs orate memeents fo 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 succeed, 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 ot 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 eall 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 1 Hosea 6:3. 2 Joel 2:23. * Acts 2:17, 21.Se a ee ern ete Te eeet ree, ott etter oad es eet ieee 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 light 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. 1 Acts 3:19, 20. ?Rev. 13:13.“THE TIME ORehROUBGE@3739 ‘Am that time shall Michael stand up, the great prince which standeth for the children of thy 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, “Tt 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 * Rev. 22:11. SDanaelar, (613) YEN MTT Hane eataiail ai UTR sePe ate Sarees eer ta De eset Geta tae erg erie 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 wil! then plunge the inhabitants of the earth into one great, final trouble. As the angels of God cease to hold in check the fieree 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 whoAE VGH) ed Ed bo ea a dE D0 ee eile: ie 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 chureh 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. 1John 11:50. ik titit ELEY LATER eet Ea Geer eaters titrate er er easPe en ee eer es LCC ht: 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 is 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 fled for his life, 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. His only hope was in the mercy 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 Tero UM O=ie 2Gen, 32:24-30.EAU EDLA) SLAG LA) LULSTea CAVEV ev STea ANNO EAD outa da THE TIME OF TROUBLE 617 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 Tet enero 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 sasteeece tenses test etre tees 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 mercy 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 eould 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 1Hosea 12:4.year ecage PASE CREE RASTER ONSEN Ep eG IY LACES sah aos Nh ea ph ee hata ede geome nedanimer es ASF cists ae 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- 1 Rey. 3:10. 2Tsa. 27:5. TR Pat STL tet eT et eile tie LEAR EAA) Ea Peano La tater620 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 uneconfessed 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. TheyTHE 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 east 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- fectly 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 after God with intensity of desire until every When waves of despair which no suppliant, how few drawn out power is on the stretch. language can express sweep over the cling with unyielding faith to the promises of God. AREA aL ea Ted Redd nea Eee Se ne fal cats er cr tat oie sn peoeeetepeeesr es cet ee to re eenenneresteneeaete eerste oorecttesSe ee ae ere en eee ee erent Send ret rent sac Ea 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 minds 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 than 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. 32:30.r Pai ca Lei fall iba Lad Ld PRA Nao NV EU LL EAVES (EET ERTS TEU TETSU 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. Y 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 St ee eee inser re tatee ooeeateee tenet tise 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 eall forth this exclamation from the heavenly voice. The wrath of Satan imecreases as his time grows short, and his work of deceit and destruc- tion will reach its culmination in the time of trouble. 1 ize, 14:20. 2 John 14:30. Rev. 12:12.Serre ae ee ea een ee een ef he era rere Re aL Laat ee La 624 THE GREAT CONTROVERSY Fearful sights of a supernatural character will soon be 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 lght and truth. This is the strong, almost overmastering delu- sion. Like the Samaritans who were deceived by Simon 1 Rey, 1:13-15.PIVSIUSUSVOSESOEQUONOSTOOUDTUMOSTENORTENDENOOOOVENTENOSQUOVORT OOOO ner 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 Scrip- 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 1 Acts 8:10. 2 Matt. 24:24-27, 31; 25:31; Rev. 1:7; 1 Thess, 4:16, IVOe eee ene eee et eet raat eat er thee le ee een Perit ed 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 rocks. 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 ehild, 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.’’* ‘Tsa, 33:16. 7Tsa. 49:14-16. * Zech. 2:8, 991PApESPEVPED PES PEGEET PTET TEETER Ee Lhe 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- pian 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 by ce iniquity and transgression and sin.’? Yet He will 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 1Tsa, 28:21. ? Eze. 33:11. ® Rx, 34:6, 7; Nahum 1:3. ‘Rey. 14:9, 10. PERE tHe er ete eee ae oaksSorta st eee Stee tent ty RSID Teta a 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 terrifie 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 art 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 eut off. Yet they will be the * Rev. 16:2-6, 8, 9. ? Joel 1:10-12, 17-20; Amos 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 eared 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.* ‘ o ow © ree Fe he ¢ - 71 _1 oO > o w © hw se no ee o on oO Oo a o © or — om BR OO HO CO Be Har ou e o TETTERTU SAE EeINDEX OF SCRIPTURE REFERENCES IDE 5: 6: 6: 6: 6: aebated by Cain, 46. Sabbath kept by, 453. Abraham, Messianic promise to, 18. pleads for Sodom, 431 Sabbath observed by, 453. angels’ mission to, 512. Wolff's travels in, Abel, Abyssinia, 360. Christian churches in, 578. Accuser, Satan the, 395, 484. Accusers of the brethren, Satan’s helpers, 519, 520 Adam, promise of OO to, 345. Sabbath kept by, 453 temptation and fall of, 531-534, 666. stature of, 644. repentance of, redeemed, 644. meeting of first and second Adams, 647. joy of, in New Jerusalem, 648. Adams, John Quincy, 360. Advent of Christ, types of, 399, 400. see also First advent; Second advent. Advent faith, scriptural basis of, 409. Advent message, proclamation of, timely, 351-354. general proclamation of, 355 374. result of receiving, 379. rejection of, by churches generally, 380. see also Advent Movement; Proph- ecies; Signs. Advent Movement, beginning of, 330. impetus given to, by fulfilment of Litch’s prediction, 334, 335. opposition to, 336-338, 403. defense of, by Miller, 337. growth ene progress of, 337, 357, 368-3 395-398, 401. experiences during 351-354. extent of proclamation of, 357. character of, 400-404. results of, 340, 405. a test, 406. no regrets for experiences in, 406, 407. Gods power manifested in, 398-408, God the leader in, 410, 411, 423, 424, 432, 457. see also First angel’s message; Sec- ond angel’s message; T hird an- gel’s message; Miller Prophecy ; Prophecies; Signs. Adventists, rise of, 331, 332 opposition to, by churches, 335. 337. GENERAL INDEX RANA baa a Adventists — continued, disappointment of, in 1844, 329, 351, 374, 391-394, 403-408, infidelity charged to. 336. mistake ae 353. persecution of, 372. polity of, in days of Miller, 375. unity among, 379, 398 withdraw from churches, 375, 376, 390 trial and faith of, 391, 392, 493 408. parable of ten virgins applied to, 393, 394, 398-402. searching Scriptures of time, 391. fanaticism among, after passing 895-398. midnight cry given by, 400-408, 423. sanctuary question studied by, 411- 415, 429, 454. law of God studied by, 434, 435. attitude of, toward further light, 456-460. see also First angel’s message; Prophecy; Prophecies; Seventh- day Adventists; Signs. Advocate, see Christ. Affection, natural, destroyed by monastic system, 82. one of Satan's agencies to hold men in his snares, 597 Africa, Christians in, 63, 577, 578. Wolff's travels in, 360. 165. as refugees in Bohemia, 97, Agrippa, ses see De W aldenses. Aleander, papal legate, at Diet of Worms, 133, 146-150, 162, 168. Alleine, work of, in England, 252. America, | an asylum for the persecuted, W Hite field and the W asley s as mis- sionaries to, 253, 254. religious liberty in, 299, 296. advent message proclaimed in, 368. prediction of supremacy of Roman Catholic Church in, 573, 579. States; Miller. organization of, see United American Bible Society, 287. also American Sabbath-school Union on the change of the Sabbath, 447 Tract Society, on the the Sabbath, 447. Universalist minister on fate of, 537-539. Ananias and Sapphira, 44. American change f Amnon, [697] rare ts THEE HEH eS Hatt iba iaieie FEES GN 0 Ped ee bd bed) pester rere rear ete ees698 Angel, seeking for watchers for first advent of Christ, 314, 315. good, announce the birth of Christ, 46 records of persecution kept by, 59, 61. give tidings of Christ’s birth, 313, 314. watch effect of warning of second advent, 373. protect advent believers after dis- appointment, 374 work of, under midnight cry, 402. not spirits of departed, 511. work of, as recorders, 482, 486, 487. number, power, and work of, 511- 514, 630-632. guardianship of, 512, 513. will bring truths to remembrance when needed, 600. protect people of God in trouble, 630-632 attend Christ at second advent, 641. as speakers in national councils, 632. Angels, time of Angels, evil, agency of, 398, 511-517. power of, 614. when to be judged, 661. see also Spirits; Spiritualism. Annihilation, 318. Antediluvians, 337, 338 Antichrist, recognized by Wycliffe, 86; by Luther, 139, 141, 205 warnings unheeded by, spirit of, in Protestant churches, 384. see also Papacy. Antinomians, warnings unheeded by, 337, 338. Antinomianism, errors of, 260, 261. Apostasy, of ancient Israel, 20, 21. of early church, 49-60. the great, 42-45, 286, 289, 298, 384, 389, 443, 571, 619 of Protestant churches, 443-44 prepared Pa ay for papacy, 443. in last days, 444. see also Babylon, Arabs, belief of, in Christ, 362. Wolff's travels among, 361, 362. Ark of God’s testament, seen in enly sanctuary, 433. tables of stone in, 433. "383-390, second coming of heav- Armenia, Christians in, 63. Artaxerxes, decree of, to restore and rebuild Jerusalem, 326, 327, 410. Ascension of Christ, 350, 351. Asia, Wolff’s travels in, 360-362, Associations, influence of, 508, 509 Atheism, definition of, 26 in France, 269, 270 584. Robert, on spiritual in England, 387, 9. | 274-276, 285, Atkins, declension GENERAL INDEX in earthly Atonement, sanctuary, 418- 420. important truths taught by, 420. in heavenly sanctuary, 399-402, 420- 422, 428- 430. great time of, 489, 490, 623. Augsburg, trial of Luther at, 134-137. Diet of, 206, 207 Confession of Protestant princes at, 206-211 Baal, 583. Babylon, symbol of apostate religion, 65, 38 -384, 390 fall of, 383-390. many of God's people in, 383, 390. the great sin of, 388. false doctrines of, 388-390, 536, 537. message to God's people in, 603, 604. sins of, revealed by preaching of third angel’s message, 605, 606. judgments to fall upon, 653. see also Apostasy; Church; Papacy; Roman Catholic Church. 3acksliding, of Israelites, 19. among professed Christians, of Christ’s coming, 309, 3 3aden, conference at, 182-184. results in strong impetus to Prot- estant cause, 184. Balaam, 529, 530. Baptism, prohibited in France, 274. of Christ, 327. Barnes, English Reformer, 248. Basel, Switzerland, 173, 179. Battle, the last great, 663, 664. Baxter, work of, 252, 253. belief of, in second advent, 303. 3easts of prophecy, interpretation of - the dragon (Satan and pagan Rome), 438. oe. leonard (papacy), 48, 439, 443- a sign 16. rs) cores horned beast (United States), 439-442, 445. beast from bottomless pit, see also Prophecy; Beda, 216. 3eecher, Charles, on creeds, 388. on condition of Protestant ministry in America, 444, 445. 3elgium, Luther’s writings circulated in, 139. 269, 286 Prophecies. second advent message given by, in Germany, 363, 364. Zwingle in convent at, 172, 173. Berquin, Louis de, life, work, and mar- tyrdom of, 215-218. Bethlehem, story of, 313-315. Bible, a system of revealed truth, 320, 321 Bengel, Bern, the ‘charter of liberty, 296, 335. preservation of, through ages of darkness, 69, ; our guide, 63, 203, 205, 521. immutability of, 66,GENERAL INDEX Bible — continued. power of, to protect in danger, chart of truth, 598. 361. its own interpreter, 93, 173, 324, 598, 599. harmony in, 329. reliability of history in, 522. how to study, 132, 173, 174, 320, 321, 521, 598, 599. results from study of, 72, 79, 94, 195, 196, 204, 212, 214 LS: 222, 277, 530, 560, 572, 593-602. memorizing of, 67, 19 study of, by Miller, Adventists, 405-408. can be understood by common people, 60, 89, 195, 246, 319, 820, 341. ignorance of, among people, 60, 99, 95, 342; among Roman Catholic clergy, 195. efforts of Saten 593-595. little valued, 582, 583. suppression of, by papacy, 512-69} 4. 319-330; by against, 204, 526, 194, 340, 388; by Protestants, 376. results of suppression of, 55, 60, 586. results of rejection of, 465, 526, 527, 586, 587, 598. war against, in France, 265-288. God’s two witnesses, interpretation of, 266-269, 286, 287; honor shown to, 287, 288. false theories regarding, 536, 537. denied by evil spirits, 557. supplanted by spirit manifestations, 557. 522, 523, ridiculed, 561. authority of, Wycliffe, 81; contended for by acknowledged by VYaudois, 68; Huss, 102; Luther, 126, 132, 166; Zwingle, 173, 177; Ccolampadius, 183; jerman princes, 204; Calvin, 221; Dutch, 238: Tyndale, 245; by all lead- ing Reformers, 203, 249: by Miller, 319; by Protestants, 448. as a rule of faith and practice, r jected, 45; accepted by Walden- ses, 63, 249; Wycliffe, 249; Huss, 249; Luther, 120, 249; Zwingle, 173, 249; German princes, 205; Pilgrim Fathers, 296: by all Protestants, 204, 205: by Miller, 396; by people of God at the end of the world, 595. translations of, by Waldenses (French), 65; by Wycliffe (Eng- lish)” S)a 92, 87-89, 245; by Luther (German), 193, 194; by Lefevre (French), 214; into Dutch, 238; Danish, 242; Swed- ish, 244; by Tyndale (English), 245-247. circulation of, 72, 89, 99, 194, 195, 231, 233, 247, 287, 288, 298, 361. copying by hand, 68, 69, 88, 89. gee also Prophecy; Two witnesses. PLEA beaiadeded Levi ta SAU etee oa LEE 699 Bishops of Rome, power claimed by, 50, 56, 261, 580, 581. see also Pope; Papacy; Romar Catholic Church. Blindness of Jews, regarding first ad- vent, 378. of people of this generation, 561, 562. Blood of Christians is seed, 42, 240, 249, 634. 3ohemia, gospel planted in, 97. an asylum for Waldenses and Al- bigenses, 97. papal bull prohibiting public wor- ship in Bohemian tongue, 97, 141, 197. the Bible in, 99. cartoon of Christ and the pope, by two artists, 99, )0 advance of gospel in, Huss, 115. crusades against, miraculous defeay of, 116,)12E7- persecution of Hussites in, 118, 119, after death of “ao, see also Huss; Jerome. Bokhara, travels of Wolff in, 360, 361. Books, on second advent, in Spanish lands, 363. in Germany, 363, 364. in America, 368. of record in heaven, blotting out of sins from, 421, 422, 614; to determine decisions in final judg- ment, 480-483; wicked to be judged from, 666. Book of Life: contains names of all who have entered service of God, 480, 484; names of finally im- penitent blotted out of, 483. Book of Remembrance: contains record of good deeds, 481; good deeds of wicked erased from, 483; interest of heaven in, 484. Book of Death: contains record of evil deeds, 481; sins of righteous erased from, 483; judgment passed on wicked, recorded in, 661. see also Literature; Writings. 3ottomless pit, represents desolated earth, 65 659. beast from, represents power displayed in France, 286. and Foreign founding of, 287. Britons, primitive Christianity among, 62. ’ atheistical 269, Bible British Society, Rome attempts to subjugate, 63. see also England; Great Britain. Brock, Mourant, 362. Bulls, papal, to exterminate Vaudois, Uh Ute against Wycliffe, 85, 86. against Luther, 141; burned by Luther, 142; published, 147. to establish the Inquisition, 235. Bunyan, John, 252, Aine iF) eat! AE TTL reeceFe tae eee een rns 700 Cain, hatred of, for Abel, 46. life of, why spared, 543. Calvary, wages of sin proclaimed by, 348, 504, 540. Satan’s character revealed by, 501, 502. Calvin, educated for priesthood, 221. conversion of, to Protestantism, 219- 9 labors of, in Geneva, 233-236. not free from errors, 236, 292. belief of, in second ‘coming of Christ, 303. Cartoon, of Christ and the pope, 99, 100. Catacombs, a shelter for Christians from persecution, 40. Catholicism, see Roman Catholic Church; Papacy; Pope; Jesuits. Cestius, retreat of, from Jerusalem, 30, ie Character, examination of, in final judg- ment, 428, 479 of God, misrepresented by 569; by papacy, 569. monks claimed that Jesus was supported by, false, 571 Charles V., 145, 233, 239. refusal of, to receive light, 163-165. at Diet of Spires, 197, 198, 202. at Diet of Augsburg, 206, 207. abdication of, 211. Charles IX., 272. Chart, prophetic, 392. Child-preachers, in Sweden, 366, 367 Children, of Geneva, Gaussen began his ministry with, 365, 366. Christ heralded by, at triumphal entry into Jerusalem, 367. Christ, birth of, 46, 313. sorrow of, over Jerusalem, care. of, for Israel, 19, 20. work of, on this earth, 20, 415-417, 03 Satan, Charity, 18-22. 503. rejected by Israelites, 20, 23. beholds downfall of Israel, 21, 22. peace on earth due to His restrain- ing power, 386. sacrifice of, 345, 848. coming of, to most holy place in heavenly temple, 424-427, ministration of, 427-432; Chris- tians generally ignorant of, 430, 431; not understood by Ad- ventists in 1844, 429, 431. our advocate, 474, 482-484. work of, in investigative judgment, 482, 483. contest of, with Satan, 501. death of, revealed Satan’s character, 501, 502. victory of, over temptation, 510. deity of, 524. tenderness of, 5170: rejection of, by Jewish leaders, 595, 596. views exaltation of human author- ity, true GENERAL INDEX Christ — continued. close of work of, in heavenly sanc- tuary, 425, 427; 428, 613, 614. second coming of, 299-316, 640-644. eppearance of, at second coming, 41, how regarded by redeemed, 652. Satisfied with fruits of sacrifice, 652, 671. returns to earth at close of thou- sand years, 662. coronation of, 666. see also First advent; Second advent. Christian church, danger of, support of 385. Messiah; in seeking secular rulers, 384, Christian world, Bron sin of, of law of God, 22. Christianity, assailed i paganism, 39. is rejection union of, with paganism, 43. see also Religion. Christians, from Jerusalem, escape of, : : persecution of, in first centuries, 39-48. gospel advanced by persecution of, areal to reject the message of Christ's second coming, 338, 339 true, in every church, 449, 565. to be divided into two classes, 450. satisfied with religion of their fa- thers, 454. reject Sabbath truth, 454. self-indulgence of, 474, 475. blessings on true, 476. heights to be gained by, God, 476, 477. character and work.of Satan not comprehended by, 507, 508 to watch and pray, 510. under care of guardian angels, 512, Olas ¢ Christian 1, declension of, 309-311. as sons of experience needed by, 9° see also People of God; Persecu- tion; Redeemed; Religion; Books of record. Chronology, scriptural, 823-329, 398- 0 410, 424, 438-440. see also Prophecy; Prophecies. Church, the true, 64. perils of, in Dark Ages, 55-60. represented in prophecy by virtuous woman, seeking favor of world, 383. use of secular power by, always op- pressive, 442, 443. Satan preparing last campaign against, 510. see also People of God; Redeemed; Israel; Christians; Reformation. Churches, spiritual apathy in, 308, 309, 376- 37 463, ; apostasy of, 384, 444. rejection of advent message by, 373, 0.GENERAL Churches — continued, Adventists forced to withdraw from, 375, 376, 390. worldliness in, 376, 380, 382-385. fall of, 389; true Christians in, 390, 464. seeking aid of civil power, 445. unholy traffic in, 474. cause of lack of power in, 463. see also Babylon; Protestants; Ro- man Catholic Church. Church and state, 201. in Europe, 268, 269. in the United States, 293, 296, 297, 442-445. in all the world, 450, 606, 607. Church of England, 289, 384, 443. see also England. Church of Rome, see Church; Babylon. Civil rulers, see Church Clarke, Dr. Adam, on sleep of the dead, 947 Roman Catholic and state. Cleansing of sanctuary, see Sanctuary. Clergy, see Ministers. Cloud, sign of Christ's coming, 640, 641 College of the Propaganda, Rome, 358. Colporteurs in time of Wycliffe, 87. in time of Reformation, 178, 194, erature; Writings. Columba, 62, 249. Comforter work of, 600. Coming of Christ, second, see Second advent. Commandments, see Law of God; Sab- yath: Fourth commandment. Compromise of principle, urged upon early Christians, 42, 43. between Christianity and paganism, A9, 50, 298. of Bohemians with Rome, 118. urged upon Luther, 165, 166. at Spires, rejected, 199. between Protestants and Roman Catholics, 199, 566. Compulsion, Satan’s resort, 591. Confessional, evils of the, 74, 83, 98, 567. 9 Confession of faith, by Wycliffe, 91, 9 by Luther, 158, 160. t by German princes, at Augsburg, 202-210. Conflict, the impending, causes of, 582- 592. 200. Conscience, Rome no right to coerce & , freedom of, 591. see also Freedom; Religious Liberty. Consciousness in death, theory asi, BEL 545. see also Spiritualism. Constance, martyrdom of Huss and Jerome at, 109, 115. see also Council of: Constance. ise INDEX 701 Constantine, nominal conversion of, 50, first Sunday law issued by, 574. Constitution of the United States, 295, 296, 441, 442. between truth and error, Controversy, 14 between Christ and Satan, beginning of, 493-500, 582; close of, 518, 582-592, 662-678. Conversion, fruits of true, 463, 478. work of, 465, 467. Convictions of duty, result of stifling, 378. Coronation of Christ, 666. Councils, ecclesiastical, 53. forged decrees of, 56, 198, 206. of Constance, 95, 96, 104-115. of Nice, 52. of Zurich, 180-182. Counterfeits in religion, 186, 193, 464, 528. of heaven, angels interested in decisions of, 483, 484. of justice, corruption in, 586. angels of heaven attend earthly, 632. Covenants, old and new, sanctuaries of, 413. Courts, Cranmer, 248. Creation, Sabbath the memorial of, 437, 438, 446, 452. Creeds, resting faith on, 388. Criminals, false sympathy for, 585, 586. Crosby, Howard, on_ condition of churches in 1871, 387. Cross, insignia of, displayed by Rome, 568. to be science and song of redeemed, 651 Crusades, against Waldenses, 76. against Hussites, 115-117. Culture, use made of, by Satan, 509. Cyrus, decree of, to restore and rebuild Jerusalem, 326. Deniel, first advent foretold by, 312. an example of true sanctification, 470. protected by angels in heathen court and in lions’ den, 512. overcome by vision of persecution, 325. book of, studied by Miller, 320; unsealed in 1798, 856; relation of, to the Revelation, 341. Darius, decree of, to restore and rebuild Jerusalem, 326. Dark Ages, 54, 55, 60, 93, 556. see also Middle Ages. Dark Day, 305-308. Daughters of Rome, see also Churches; Day of the Lord, 38, 48, see also End. Day for year, in prophetic exposition, 24 324, 382-384. Protestants. 810; 311, AT9. RSHAisieaUeeiSA teu Peasd ees ioeyFe a te 702 Dead, condition of, 544-552. Death, theory of consciousness in, 58, 5457 55059552: declared by France to be an eternal sleep, 274. the penalty of transgression, 540, 541, 544, contrast between 544, 533, first and second, a sleep, 546-550, 556. see also Resurrection. Decalogue, see Law of God. Deceptions, of Satan, 192, 193, 8389, 390, 516-530, 556. the first great, 531-550. why so successful, 507, 508. Declaration of Independence, 295, a 2 42. 296, Decree, to restore aud rebuild Jerusa- lem, 326-329, 398. against Wy cliffe’ s Melisa: 89. against Reformation, 198, 199. against the Lutherans, 199, 200. against Sabbath-keepers, 615, 626, see also Edict. Decretals, forged, claims, 56. Deists, Miller’s association with, 318, 319. effect of his preaching on, 332. Deliverance of God’s people, 635-652. terror of wicked at beholding, 636, 639, 640, 642-644. Demons, possession by, in time of Christ, 513-516. see also Eyil spirits. Denmark, Reformation in, 241, 242. Denominations, effect on, of Miller’s mes- Sage, 332. Miller at first no thought of sepa- rating from, 375. Adventists forced to leave, 376, 379. true Christians in all, 449. Dependence on God, our need of, & on man, danger in, 388, 596, Destruction, of Jerusalem, 17-38. compared to destruction of world, 37, 38, 653-661. in time of trouble, 637. Diet, of Augsburg, 206, 207; day of the Reformation,” of Spires, first, 197, second, 198; decree of, against Reformation, 198, 199; protest of against decree of, 201-204. in support of papal 30. 597. “oreatest of Worms, 145-168; Luther before, 150-167 see also Council. Disappointment, of disciples, 346, 348. of advent believers, 353, 354, 374, 891, 393, 403-408, 423, 431, 432. of disciples and advent believers compared, 351, 404 will of God fulfilled in, 353, 3854, 14.055 pidéipigs humble men, 171 in siege of Jerusalem, 328. GENERAL INDEX Disciples — continued. failure of, to understand Ohrist’c prediction of the destruction of Jerusalem, 24, 25 failure of, to understand Ghrist’s mission, 345, disappointment of, 346, 848, 404, courage of, after resurrection, 349, 350 commission to, 351. Disobedience, result of, 532, 533. penalty of, 533, 534. Doctrine «Eins the foundation of all true, of election, 261. perverted by Satan, 298. false, in churches, 388, 389. pleasing fables of, 523. see also Indulgences; Infallibility; Mass; Purgatory. Door, the open and shut, 429, 430, 435. see also Mercy. Doubt, cause of, 522. becoming fashionable, 526, 527. how to be freed from, 526-528. youth assailed by, 600. see also Infidelity. Dragon, of Revelation twelve, 438, 439, 558. voice of, heard in early persecutions, uit if. two-horned beast speaks like, 442, 441, Earth, as home of Adam and Eve, 531- 33. how sin entered, 531. final desolation of, 653-661. condition of, during thousand years, 658-660. purification of, by fire, 67 Rarthapake, the great, at Lisbon, 2-674, 678. 304, at oa of world, 637. see also Signs. Eck, Doctor, champion of Rome, 182. at discussion in Baden, 183, 184. on refutation of Augsburg Confes- sion, 208. Eden, loss of, by Adam and Eve, 348, 531-533, 646. restoration of, 299, 484, 648. Edict, of Spires, 197; repeal of, 198. of Worms, against Lutherans, 167, 168, 197, 201, 202, 208. Edward or 2. Wiyeliffe chaplain for, 81, Egypt, mises of nations in resisting God, i spiritual, 269. labors of Joseph Wolff in, 360. plagues of, 614, 627, 628. Finsiedeln, Zwingle at, 174-176. Election, doctrine of, 261. Elector of Saxony, see Frederick; John. Elijah, visited by angels, 512, 629. accusations against, 458, 520, 590.GENERAL Elijah — continued. idolatry in time of, 583. as a reprover, 606. Elisha, protected by angels, 208, 512. iller compared to, 331. End of world, 37, 38, 662-678. see also Day of the Lord. “End of the Lord,’’ meaning of, 354. England, primitive Christianity in, 62. attempt of Rome to conquer, 62, 63. Sabbath observed in, 63. Wycliffe’s influence on political af- fairs in, 82, 84, 85. progress of Reformation in, 245- 264 persecution of believers in, 94, 95, 252 Protestantism established in, 251. departure of Puritans from, 290, 291. advent message proclaimed in, 362. see also Church of England. Enmity, between man and Satan, 505- 510 of man against Satan, implanted by rod, 506. ot Jews against Christ, 506. Enoch, 299. Erasmus, Greek and Latin editions of New Testament by, 245. letter of, to Berquin, 216. Erfurt, preaching of Luther at, 152. Errors, accepted by rejecters of truth, 523. enumeration of some great, 524-526, 588. see also Truth; Deceptions; Snares. Esau, Jacob’s deliverance from, 616-618. Eternal torment, theory of, 58. contrary to God’s character, 534- 537. received from Rome, 536. Ethiopia, Christians in, during Dark Ages, 577. Eucharist, see Mass. Eusebius, on the Sabbath, 574. Eve, temptation of, 531-534. Satan’s lie to, 561. Everett, Edward, 441. Evil, origin of, 492-504. God not responsible for, 492, 493. Satan the author of, 493-504. final extermination of, 504, 545, 673, 678. see also Satan; Sin. Evil spirits, agency of, 511-517. work of, 513. efforts of, against Christ, 513, 514. danger of those who deny existence off 4516; cast out by Christ, 514-516. work and power of, in time of trouble, 614 see also Angels, evil; Satan; Spir- itualism. TEP FUPETEEETET TE ETE EE ES PEEVE INDEX Excommunication, of Huss, 100. of Luther, 133, 141, 143, 147. Faith, awakening of, by Luther’s preach- ng, 133. lack of, in our day, 373. essential to keeping of the law, 436. nature of, 469-472. faith only, without works, a popu- lar doctrine, 472. ample evidence for, 527. need of cherishing, 621. see also Justification; Works. False decretals, 56. False doctrines, of Rome, in Protestant churches, 388, 389. False prophets, 186, 187. Familiar spirits, 556. see also Spiritualism. Fanaticism, in time of Luther, 186-193, 396, 397. in Paul's day, 396. in Wesley's time, 396. in Netherlands, 239. after disappointment of 1844, 395- 39 disappeared before proclamation of midnight cry, 400. met by all reformers, 396. Farel, 213, 214. New Testament translated by, 214. work of, in France, 219. in Switzerland, 230-232. in Geneva, 232, 233, 265. Fashion, worship of, 474. Fathers, clinging to customs and tradi- tions of, 164, 454. Fathers of the church, traditions of, used for support of Sunday as Sab- bath, 448, 455. Ferdinand, King, 201, 202, 205. Finney, Prof. C. G., on spiritual apathy in the churches, 377. First advent of Christ, failure of Jews to understand prophecies of, 312- $14, 378 a curse pronounced by Jews on all who should compute time of, 378. see also Jews; Pharisees. First angel’s message, 311. giving of, 351, 355-874, 379, 380, purpose of, 379. represented by coming of bride- groom, 393, 394, 398, 400-403. points to Christ’s ministration in most holy place, and to investi- gative judgment, 424, 434-436. see also Advent Movement; Ad ventists. Fitch, Charles, prophetic chart of, 392. Flavel, work of, in England, 252, 253. Forbearance of God, limits to, 36. see also God Force, not employed by God, 4938, 541- 543, 591. AS UEARSUOUANURGENI bi bd bea LN dea Pete ted Pe Ud ees LE tLe704 Foreign missions, 287, 288. Forged documents, Formalism in Christian churches, 378. Fourth commandment, 34, 435. change of, by papacy, 52, 446-449. contains the seal of God, 640. see also Sabbath; Law of God; Seal. Luther’s writings circulated in, 139. France, Reformation in, 211-236. rejection of gospel by, 230. compared to Sodom, 270. atheism and licentiousness in, 270- 274, 584. St. Ro Oy massacre in, 272 27 Denecntion of believers in, 97, 271. conditions in, during the Revolution, 279-287 proclamation of advent message in, 364, Francis vs attitude of, 4, 222, 293 adainanes of, for 217. toward gospel, Berquin, 216, decides 227- Frederick, elector of Saxony, friendship of, for Luther, 138, 145, 165. at Diet of Worms, 162. plans Luther’s escape to Wartburg eastle, 168. Luther’s letter to, on leaving Wart- burg, 188, 9. death of, 198, 199. Freedom, of conscience, crushing of, 62. of will, granted by God, 493, 541, 542, 591: see also Conscience. French Revolution, 230, 265-288. scenes of, 273-277, 282-287 Friars, ‘mendicant, influence of, 82-85. opposed by Wycliffe, 82-84, 87, 88. sale of indulgences by, 127-129. in time of Luther, 195, Frith, 248. Froment, work of, against the Reformation, 230 in Geneva, 232, 2338. Gamblers, influence of Miller’s message on, 332. Gambling, Governor Washburn on, 387. Gaussen, work of, in Geneva, 364-366. teaching children, 365. Geneva, establishment of Reformation in, 232-24 an asylum for Protestants, 236. Gentiles, Paul an apostle to, 328. George, duke of Saxony, denunciation of papacy by, 149, 150. Germany, early missionaries to, 62. progress of Reformation in, 120-170, 185-210. proclamation of advent message in, 363. Gethsemane, 348. rise and growth of, used by papacy, 56. importance of, GENERAL INDEX Gifts, mental, use of, 509. God, long-suffering toward 1steel 27, 28. forbearance of, 354, as Creator, 437, 438, 452, wisdom of, in dealing with rebel- lion of Satan, 497, 8. character of, 500, 541 542° care of, for His people, 528-530, 560, 621, 626, 627, 633, 634. love of, contrasted with cruelty of Satan, 570. Goddess of Reason, 275, 276. Godliness, revival of, before end, 464. Gospel, opposed to worldly maxims, 47. advanced by death of Huss, et establishment of, in Zurich, 179-181. acceptance of, in France, ‘014. 215: preaching of, committed to men, 312 first dissemination of, by disciples, 328 man freed from condemnation by, 468. Government, of God, founded on love, 93. Satan’s efforts againat: 534, 591. laws necessary to, 58 see also United wits Great Britain, progress of Reformation in, 7 -96. see also England; Church of Eng- land. Gregory VII., pope, perfection of Roman Church proclaimed by, 57, 97, 581. Gregory XI., death of, 86. Gregory XIII., attitude of, toward St. Bartholomew massacre, 273 Gryneus, rescue of, by Melanchthon, 205, Guardian angel, detailed to every fol- lower of Christ, 572. Guillotine in France, 282. Guthrie, Dr. Thomas, on separation of Presbyterian Church from Rome, 884, Haller, 182-184. Hamilton, 250. Heaven, purity and holiness of, 542 rebels could not be happy in, 542, 543. sanctuary in, see Sanctuary. Hell, false theories regarding, 535-537. Henry IV., humiliation of, 57, 58. Heresy, 44, 45, 58. the council of Constance designed to root out, 104. in Roman Catholic Church, in America, 293, 443. sound doctrine denounced as, 389 in Paul's day, 396. accusations of, against Protestants, 51; Waldenses, 61, 76-78; Wyc- liffe, 89, 90; Huss, 100, 107; Jerome, 114; Luther, 132, 133, 196; Berquin, 216. see also Error. 58, 52.Heretics, attitude of oman ceues Yhurch toward, 76- 104-115 1538, 154, 215-219, 577, 578 see also Persecution; Religious | erty. Herod, 643. Hezekiah, 546. Holiness, cannot be acquired without obedience, 472 73 perfecting, 488 see also Justification; Sanctification. Bolland: uuthers writings circulated in, a in, 290, 291. Holy of holies, 423-432. coming of Christ to, work of Christ in, 427 see also Sanctuary. Holy Spirit, work of, 343, 462. ir of, promised to sincere seekers, 26. see alae Pentecost; Spirit of God Hopkins, Dr. Samuel, on corruption 1 Protestant churches, 384 Huguenots, persecution of, 227, 27 effect of flight of, on France, 279. Humility, 477. Huss, John, 97-119. early years and education of, 98. conversion of, 100. writings of Wycliffe read by, 96, 99 condemnation of, by the pope, 10 joined by Jerome in work of re- form, 102, 103. character of, 103. used as God's instrument, 103. summoned to council of Constance, 104. letter of, to friends in Prague, 105 letter of, to converted priest, 105, imprisonment of, 106. courage of, 107 SLO: refusal of, to recant, 108. martyrdom of, 109, 110. Hypocrites in the church, 396. Idolatry, in the church, 42, 43. prevalence of, 43, 514, 583. in France, 276 in Roman Catholic Church, 568. see also Image worship. Ignorance, of Bible, 99, 195, 342. no excuse for sin, 597, 598. Image to the beast, 438, 442-445, 449 see also Mark of the beast; United States; Protestants. Image worship, 52, 65, 446. Immortality of the soul, natural, taught by the Roman Church, 58, 549; Satan’s first deception, 531-550; origin and falsity of, 545, 549 588: not taught in Scriptures, 550. true, W hen to be conferred, 223, 322 32 to be received through obedie nce, 533, GENERAL INDEX advent be expe rience of, denounced as a fearlessly opposed wrong, 52 Jerome, 99-119. character of, 103. imprisonment of, in Constance, 110, Wolff’s travels in, 860. s, a profitable fabrication, 59, 567. of, in Germany, by Tetzel, 127- 129; in Switzerland, by Sam son, 178, 179 Luther’s famous theses against, 128, 129. Infallibility, of Scriptures, 89, 173,, 1 pope, doctrine of. 50 oir. 2. 564. also Gregory VII. elity, attacked by Luther, 126. prevalence of, 281, 288, 461, 526, 583, 586. France, 270, 274-277, 281, 285, 88, 86, 587 Wm. “Miller converted from, 318, cause oat 522. danger from, 463, 600. also Atheism; Deism. Innocent III., 581. } sition establishment of, 59. France, 235. instruments of, a means of ‘‘con- version,’ 569 nee, result of, 586, 589. Intercession of Christ, 482-484, 489 papal, against Prague, 100, 10 ntolerance, of Pilgrims, 293. center of missionary effort, 62. Sabbath observed on, 62. Christianity in, 62. an example of true sanctification, 71 ‘ Israelites, long- suffering of God toward, 194128 compared to a goodly vine, 20. apostasy of, 2 great sin of, rejection of Christ, 22. bondage, lost knowledge of God's law, 453. lievers in 1844 compared to, 457-460 cause of forty years’ wandering of, 458. enticed into sin by association with heathen, 508, 529, 530. see also Jews. missionaries sent to, 62. y ersecution in, 97 Luther's writings 10, 139. Sabbath kept by, 453. at brook Jabbok (Jacob’s trouble), 616-622 Jeremiah, distress of, over Jerusalem, 21. traitor, 458. 20. sufferings of; 111:Sa eternal ees Jerome — continued. recantation and repentance of, 111- defense of Huss by, 113. martyrdom of, 115 Jerusalem, destruction of, 17-38. sorrow of Christ over, 18-22. privileges bestowed upon, 19. Symbol of rebellious world, 22. Strategic location of, 26. prophecies against, 27. self-righteousness of, 27. condition of society in, after re- jection of Christ, 28. besieged by Cestius, 30, 31; by Titus, 31% sufferings of people in, during siege, 31-33. not one Christian perished in, 30. destruction of, foreshadows de- struction of world, 36-38. see also New Jerusalem. Jesus, see Christ; Messiah. Jesuits, organization, aims, and work of, 234, 235. in France, 279. Jewish church, alliance of, with heathen, 38 sases failure of, to understand prophecies of first advent, 312, 313, 378. Jews, woe upon, 30. sufferings of, curing siege of Jeru- salem, 31-33 35 Sabbath laws of, 52. sinful ignorance of, regarding first advent, 313. fate of, sealed by rejection of gos- pel, 328. seventy weeks Hg Ee to, in proph- ecy, 328,. 34 proclamation of. ‘second advent to, by Joseph Wolff, 359-362. spiritual darkness of, 377, 378. worldliness of, in time of Christ, 378. formalism of, 378. xejertion of prophetic truths by, refusal of, to receive light, 430. rejection of, by God, 431. Satisfied with religion of their fathers, 454, spirit of, revealed in rejection of Christ, 506. ceremonies of, 568. God’s presence withdrawn from, 615. guilt of, 628. see also Israelites; Jerusalem. Job, affliction of, 589. an example of true sanctification, A471, John the Baptist, Wycliffe compared to, 93. Jahn, duke and elector of Saxony, 199. signs Confession at Augsburg, 207. Luther’s letter to, 209, 210. 706 GENERAL INDEX John XXIII., pope, summoned to coun cil of Constance, 104. character of, 104, 106. Huss imprisoned by order of, 106. committed to same prison, 106. Jonah, 406. Joseph, 626. Judas, failure of, to learn lessons of Christ, 43, : Judgment, warning of, 353. message, extent of, 361. preparation for, 436. Jaw of God the standard in, 482. time of, 548. the investigative: 852, 353, 422- 429, 436, 479-491; opening of, announced by message of first angel, 355, 356, 486; Daniel’s vision of, 479; only cases of pro- fessing Christians considered in, 480; righteous dead not raised till after, 482; work of Christ in, 483-485; work of Satan in, 484; work of, finished before second advent, 485; close scru- tiny of, 428, 486-488; should be clearly understood by people of rei 488, 489; progress of, 489- See also First angel’s Ere the executive: 425, 426, 503; scenes of, 665- 673. of wicked, going on in heaven during thousand years, 480, 660, 661. Judgments of God, 543, 627, 628. Justice, courts of, corruption in, 586. Justice of God, enon in punishment of wicked, 541-544. acknowledged by the lost, 668; by Satan, 669, 670. Justification by faith, revealed to Luther. 1259 held by Huss, 140. learned by Wesley, 253-256. see also Faith. Justification by works, 55, 56, 73, 83, 123, 253, 255, 256. Kingdom, when the saints will inherit, 9 oce, reception of, by Christ, 427, 479, 480. of God, when set up, 323. of glory, 347. of grace, 347, 348. Knox, John, work of, in Scotland, 250, bie conflict of, with Queen Mary, 250, 25 belic of, in second coming of Christ, 303. Laborers, to be qualified by Holy Spirit, in latter rain, 606. Lacunza, work of, in South America, 863. Latimer, supremacy of Bible upheld by, » P4c 9. martyrdom of, 249,EET ETERS TE TETT ETE TTT pe PERU EALLA LEA LAV OTA d EUSA TEs Dos soiedea ted sateepeces ees GENERAL INDEX Latter rain, power attending, 611-613. Liberty — continued. Law, ceremonial, abrogation of, by death not license, 281, 284. of Christ, 328. sEecunN of principles of, ay France, Law, moral, the foundation of God's 65, 276, 277, 281, SCAR IET TGR: false ideas of, 52 immutability of, 66, 433-450, 454, in God’s law, 2 earnal, 559. 466, 467, 503. not abrog ated by Christ, 260, 466- of conscience once valued by Prot- . estants, 56: ome 2 85, 466-468. sacredness of, 433, 434. see_ also Persecution ; _ Puritans; perpetuity of, 434, 453. Religious liberty; United States. unerring rule of life, 452. Light of truth, result of rejecting, 164, knowle dge of, preserved in earth, 165, 378, 431, 456, 458-460, 583, 45; 597. HES of, 467. importance of receiving, 344, 408. defended by Wesley, 262-264. to be faithfully disseminated, 459, in ark in heavenly sanctuary, 433, 460. 434. ; i ; , reveals ‘sin, 467, 468. Liquor ae a Se a ble »ssings in obedience to, 478. ; Ne cian Lisbon earthquake, 304, 305. standard of character in judgment, 48 Litch, Josiah, prediction of, regarding how ae by religious leaders, fall of Ottoman empire, 334, 335. 465, 466; by prophets and Literature, circulation of, by Waldenses, apostles, 466. 70. 71. ‘ to be rejected by Christian world, in time of Wycliffe, 84, 85, 87-89 55 ) ’ , ’ ’ 22. 94. changes made in, by Roman Cath in Bohemia, 96, 97, 99, 100, 119 olic Church, 52, 65, 446 in time of Luther, 139, 140, 160, result of believing it abolished, 260- 169, 194 262 : ,, Lot: o- in Switzerland, 178. trampled underfoot by Rome, 65, | in France, 214 215 231. 453: by France, 274, 285, 286. in Geneva 236. , tesult of disobeying, 478 in Scotland, 249. result of setting aside, 584-588. see also Books; Writings Satan’ ; uni —— 5 ; Binnie Onder oe lead);into, (rans Little horn of Daniel seven, 446, er ora ; see also Leopard beast. wide-spread belief in abrogation of, : a 584, 585. Lollards, persecution of, 94, 95. light on, to be given to all, 605. Lollard towers, 99. wicked see in hand of Christ at Lord’s day, see Sabbath; Fourth com- second advent, 639, 668. mandment; Sunday; Roman see also Fourth commandment; Catholic Church. Sabbath; Sanctuary; Temple in Lord’s supper, supplanted by the mass, heaven. 59. Laws, oppressive, to be enacted in the Lot, escape of, 431, 512. United States, 442. i = I i ' 1 1 Lotteries, 387. at ; é a SSé argely ro ‘ a aymen;) advent) ‘message "'ateey 1 Louis XV., selfishness of, 280. claimed by, 380. ; -— Xv aati ) Lefevre, first in France to receive Ref- Louis XVI., execution of, 230, ormation, 212. Lucian, 178. teachings of, 213. Lucifer, the originator of evil, 493-499. translation of New Testament by, desire of, to penetrate secret pur- 214. poses of God, 52 Zeopard beast of Revelation thirteen, see also Satan. interpretation of, 439, 578. Luther, Martin, 120-170, 185-210. characteristics of, 446. early years, parenteee and train- see also Beast. ing of, 120-1 Lessons in God’s dealings with men, | study of Scriptures by, 122, 123. 343. 344. work of, in University of Witten . . - : berg, 124-126, 128, 139. Liberality in reheiouey petlets sometimes visit of, to Rome, 124, 125. danger in, 520-52 accepts doctrine of righteousness by Liberty, civil and religious, Wycliffe’s faith, 125. struggle for, 80. theses of, against indulgences, 129, end of religious, in Bohemia, 118. 130. secured by edict of Spires, 197, 198. efforts of Rome against, 131-137, in Germany, 200, 201. 140-144, goes with Bible. 265, 276, 277, 281, erial of, at Augsburg, 135-137 285. \ refusal of, to recant, 136.708 Luther — continued. escape of, from Augsburg, 137. wide influence of writings of, 139, 140, 194. crisis in work of, 141-143. courage of, 141, 142, 151-1538. final separation of, from Rome, 143. journey of, to Worms, 151-152 before the Diet, 155-161. prayer of, 157. refusal of, to compromise with Rome, 165, 166. edict of Rome against, 167. seclusion of, in Wartburg castle, 168, 169. saved from self-exaltation, 169, 170. efforts of, against fanaticism at Wit- tenberg, 188-193. translation of New Testament by, 193, resort to secular power for pro tection, opposed by, 209. belief of, in second coming of Christ, 303 on time of the judgment, 3856. on state of the dead, 549 Lutterworth, see Wycliffe. Magi, rank, learning, and wealth of, 315 Hebrew Scriptures understood by, 31 ahigtiar for the Messiah, 315. light heeded by, 6. nature of, at creation, 467. Satan plots ruin of, 531. looking to, in place of God, 595. ‘““Man of sin,” developed by compromise between paganism and Christiun- Man, ity, 50, 266. See Papacy. Margaret, sister of Francis I., a Prot- estant, 214. protector of Protestants, 221-224. Mark of the beast, sign of allegiance to Rome, 445-450, 579, 627. how received, 604, 605. see also Image; Protestants; States. Marks of the crucifixion, Christ always to bear, 674 Marriage as a symbol, 381, 382. supper of the Lamb, 427, 428. Martyrs, early Christian, 40, 47. in the sixth century, 54, 55. by the Inquisition, in the thirteenth century, 59. no fear of death in, 74. in England, 94, 95, 247, 249, in Bohemia, 98, 109, 110, 114, 254, in Switzerland, 180. in Germany, 211. in France, 217, 218, 220, 225-230, 271, 282. in Meaux, 215. in the Netherlands, 238, 240. in Scotland, 249, 250 Mary, queen of Scots, anal 250, 251. Mass (or Eucharist), 59, 189, 190. United 252. 115 John Knox, GENERAL INDEX Meaux, Reformation in, 214, 215. 219. Mediatcr, christ as, 74, 75, 126, 133, 488 when man will be without a, 425. Melanchthon, the friend of Luther, 134, 1518521108 perplexed by fanaticism, rescues Grynzus, 205. Augsburg Confession drawn up by, 196-206 187. on second advent, 303. Mendicants, see Friars, Menno Simons, work of, 238, 239. Mercy of God, to first disciples, 348. door of, open, 429, 430, 435. shown in destruction by flood, 5438. Message of Revelation given, 390, 603. condition of world under, 603, 604. see also First angel’s message; Sec- ond angel’s message; Third an- gel’s message; Advent Movement. cect) eenecies of, 326, 327, 3845, eighteen, when ate pan of explained to Joseph Wolff, 357-359. Jews ieactine of coming of, 378. see also Christ: First advent. Meteorie shower, see Stars. Methodists, origin of, 257. character of, in days of Wesley, 259. persecution of, 259. see also Wesley. Middle Ages, 66, 572. see also Dark Ages. Midnight, God’s people delivered at, 638. of the world (figurative), 60. Midnight cry, 398-408, 426, 427. impelling power of, 402. Millennium, temporal, not Bible, 321. effect of belief in, 821. condition of earth during, see also Thousand years. Miller, William, 317-342. early years and character of, 318" "835: conversion of, from study of Bible by, called to preach, 330, oa work of, 331, 332, 368-375 associates of, in labors, 335. opposition to, by religious teachers, 335-337 taught ‘n 653-660. 317, imadolitys 319. 30. 319 yrotected by angels, 337. wrong conclusion of, repargne ena of 2300 days, 351-353. proclamation of second advent mes sage committed to, 368. attitude of, toward fanaticism, 396 397. see also Advent Movement; First angel's message. Mind, when under control of Satan. 59 a law of the, 555,GENERAL Vinisters, training of, by Vaudois, 70, | Wie influence of popular, in undermin | ing faith in Bible, 336. errors taught by, 536 not infallible, 596, 597 | leaning on, for religious belief, 596. | harvest from false teachings of, 654, 655. see also Preaching. Ministration, of earthly priests, 413, 418- 422. | of Christ, 413, 415-417, 420-422, 480, 482-485, 488-491. of angels, 480, 482, A86, 487, 511. | Miracles, of Christ; casting out of devils, | at Gadara, 514, 515; man pos- sessed, blind and dumb, 515 vouth who had dumb spirit, 515; | | | | demoniac at Capernaum, 516. of healing, to be performed in time of trouble, 612, 624 so-called, in support of Sunday ob servance, 575-577; through agency of Spiritualism, 588 counterfeit, 593; of Satan, 612, 624. | Missionary spirit, the spirit of Christ, 70. | Missionaries, Waldensian, 70-76. in England, 87, 94. Whitefield and the Wesleys in America, 254 see also Colporteurs; Writings Wolff. Missions, foreign, growth of, 287. Monasteries, 82-84. Money, Wesley on right use of, 385. how squandered by professed Chris tians, 475 used in self-indulgence, Monks, 82-85. see also Friars; Monasteries. Moon, 805-308. see 488. darkening of, also Signs. Moravians, churches of, 119. in storm at sea, 254, 2 Wesley’s stay among, 2 Morin, 225, 226. Moses, writer of Pentateuch, 434. Munsterites, 239. 191-193. 183. Munzer, Myconius, Mysteries, unrevealed, Mystery in God's providences, 47, 2 revealed, 341, 599. 599 Dam. 48 Mystery of iniquity, work of, in early church, 49, 384, 3 ae National prosperity, foundation of, 277- 279, 285, 2 286. National reform movement, 587. Vature, worship of, 522, 583. Nehemiah, 56. Nero, character of, 78. ALA WAAAU Riba Uo LA ea ia iei2a basta tees eoeD ai ey: INDEX 709 Nero — continued. among Satan's host, at end of world, 667. mother of, 667. Netherlands, progress of Reformation in, 237-240. New birth, results of, 468. New earth, description of, 675-678. New England, as an asylum for the op- pressed, 295, 296. advent message in, 332. New Jerusalem, as tbe bride, 426, 427. righteous welcomed to, 646, 647, 665. descends from heaven, 663. effort of Satan to conquer, 663, 664, metropolis of new earth, 676. New Testament, see Bible, translations of. Nineveh, Jonah’s message to, 406. Noah, message of, 337-339, 371, 431, 491. Sabbath kept Nobles, of France, by, 279, 280. of, character 476. and Obedience, blessings Ccolampadius, work of, 182-184. 212. Sanctuary. Olivetan, cousin of Calvin, hundred and forty-four song of, 648. Open door, see Door of mercy. Oppression, #8éé Dark Ages; Persecution. death of, Offerings, see 2 bo 0 One thousand, Papacy; by fall 335. empire, of, predicted Ottoman Litch, 334, Paganism, union of, with Christianity, 43, 50, 52. persecutions under, 39-48. errors of, in Christian church, 58. Pagan Rome, in prophecy, 438. authority of, transferred to papacy, 54 39. see also Dragon, Palestine, travels of Wolff in, 360. Papacy, establishment of, 50, 54. supremacy of, 50, 51, 60, 82, 126, 251, 453, 573, 581. condition of world under, 60. arrogance of, 50, 60. attitude of, toward Waldenses, 76-78. efforts of, to silence Wycliffe, 85, 86 the great schism in, 86, 87, 103. how represented in prophecy, 438, 439, 445, 446, 578. special characteristic of, 446. how Protestants pay homage to, 442, 447, 448. attempt. of, to change law of God, 52, 446. character and aims of, 562-581. infallibility claimed by, 50, 57, 564. in the United States, 564, 573. future success of, 566, 572.710 Papacy — continued. an attractive religion, 566. right to pardon sin, 567. compared to vowish church, 568. crushy of, 569-571 false science to prepare way for, 573. to regain power, 578-581. see also Pope; Popes; Roman Cath- olic Church: Traditions. Parable, of ten virgins, 393-395, 398, 400, 402, 426-428. of marriage supper, 428. Pardon for sin, claimed by 567. obtained only through Christ, Paris, the Reformation in, 212-230. conditions in, at Revolution, 279, 283. Park, Edwards A., on law of God, 465, 466. Passover lamb, Christ represented by, 399. Pastors, trusting to, for religious belief, G5 5* see also Ministers. Paul, conversion of, 323. commission of, to Gentiles, 328. heresy in days of, 396. warning of, to Thessalonians, accusation against, 458. an example of true sanctification, 471. protected by angels, 512. courageous opposer of wrong, in the New Jerusalem, 667 Peualty, civil, to be inflicted flor keep- ing law of God, 459 Penance, 56. Pentecost, 351; experience of last days Similar to, 611. see also Holy Spirit. People of God, suppression of history of, during Dark Ages, 61. contrasted with worshipers of beast and image, 445, 446. 456. 520. distinguished by regard for fourth commandment, 446. during great day of atonement, 490, 491, 601, 602. angels, 513, 517, 630- protected by 632 care of God for, 528-530, 560, 621, 626, 627, 631-634. denounced as cause of disasters, 590- 592, 614, 615. trial of, to the utmost, persecution of, 619. faith of, 619, 621, 622. anxiety of, over past sins, 619-621. seek for perfection in Christ, 622, 623. deliverance of, 635-652. rainbow about companies of, 636. translation of, 645, 646. see also Christians; Persecution; Redeemed; ‘‘Time of trouble.’ 618. GENERAL claimed by, 83, Rome, 83, 126. INDEX Persecution, Christ’s followers to suffer, 39, 143, 144, 507, 610. in first centuries, 39-48. a means of keeping church pure, reasons for, to be left with God, 47, ‘ 9. why not seen to-day, 48. during 1260 years, 55, 266, 439; cut short, 266, 267. truth extended by, 96, 196, 219, 240, 250, 252 of Waldenses, 65, 78, 97. of Wycliffe, 89, 90, 609. of Lollards, 94, 95. of Huss, 100-109, 609. of Luther, 137-143, 145-167, 609. in Germany, 196. of French Protestants, 273, 278, of » believers in 223-226, 271- Netherlands, 239 of owe and his followers, 259, 609. of Puritans, 290. of advent believers, of Sabbath-keepers, see also Heretics. Persia, Wolff's travels in, 360. Peter, protected by angels, 512. Petri, Olaf and Laurentius, 242-244, Pharaoh, 251, 269, 275. Pharisees, ignorance of, Siah, 314. Philosophy, pagan, human, 126, Physical righteousness, 473-475 Piedmont, see Waldenses. Pilate, 164. Pilate’s staircase, 125. Pilgrim Fathers, see Puritans. “Pilgrim's Progress,’ 252. Pius IX., pope, 564. Plagues, of Egypt, 627, 628. of last days, 628, 629. Plan of salvation, revealed in Bible, 81. 372. 607-609 regarding Mes- in the church, 58. 522. under the guidance of God, 343. culmination of, 486. to be study of redeemed, 651. Pleasure-seeking, 387. Policy in religious matters, 460. Political corruption, 586, 592. Pope, arrogant claims of, 50, 51, 56. authority claimed by, 50, 57, 261, acknowledged as 51,.538, 102, faith transferred from Christ to, 55. impeachment of, 237. led into captivity, 439. see also Papacy; Roman Catholic Church. Popes, great schism of, 86, 87, 103, 104. Prague, Reformation in, 99, 100, 104 placed under interdict, 100, 101, 104, God’s vicegerent, 40eae ia) PAPAS Ted Ea SdL LRU Ea Bd EI Deni ndedea I EES Wiieiiiesiiee GENERAL INDEX 711 Prayer, necessity of, in Bible study, 122, | Protest, of early Christians. 95. 599, 600. of the Princes, 197-204; te », . ; ed o OS, 97-2 ‘ xt of, Co belief in, 156, 157, 209, 202-204: efiect of, 203, 204. Zhu, ‘ . é : power of, 210. Protestantism, vital principles of, 197, lack of, 373, 488. 202, 203, 291, 441. necessity for. 525, 530 601. dangers of, 211, 234, 235. in time of trouble, 621, 622. strength of, 236. _ . apostasy of, 297, 298, 384-390 Preaching, of Luther, 152. 444, 571. £ of Zwingle, 174-177, 180. to clasp hands with Spiritualism of Farel and Froment, 232. and Catholicism, 588. of Joseph Wolff, 859-362. P ; pos of children in Scandinavia, 366, 367. rotestants, rise of, 204, 205. of advent truths, in 1844, 400-408. persecution of, in France, 225, 280. of unpopular truths, 458-460. menaced by powerful foes, 234. see also Ministers. increasing favor shown to Rome by, 563 566 eae oats oF ’ wee . Predestination, 261. homage paid to Rome by, in Sunday- Present truth, in days of Luther, 143. keeping, 447, 448. in our day, 143, 144. following in steps of Rome, 383, Presumption, 59. 884, 443, 523, 573. : Priests, at bar of God, 668. Protestant churches, rise of, 383. BI see also Friars; Monks. Sa of Rome, 382. ; poe. ope oh ae Wea gs + A all of, 383, 389. | Prie spend rulers, rejection of Christ by, many true Christians in, 383, 390. i ministers of to-day compared with, seeking aid of secular power, 383. # 5 OG : union of, upon common points of | a5 was a ee doctrine, 444, 445. ; ee art BF oe 88; ane seeking favor of world, 571. i vndale’s Bible, 24%. . . PI ae res IBGOKS : Punishment, of rich, 653, 654. iH : ae : :: of unfaithful pastors and peopl rE Prison-house of Satan, 659. 654-657. I people, ; Prizes, offering of, a species of gambling, of Satan, 658-660. 387. of wicked, 666, 673. Probation, close of, 428, 429. Purgatory, doctrine of, 58, 59. no future, 662 an invention of paganism, 58. Procopius, 116-118. Puritans, 280-298. Prophecy, importance of study of, 341, persecution of, in England, 290. 342, 344, 345. flight of, from England, 290. consolation 10, 391-394. departure of, from Holland, 291-293. study of, by William Miller, 320 intolerance of, 293. 329; by prophets, 344; by Gaus- character of early, 296. sen, 365; by Adventists, 391, 420. regard of, for Bible, 296. fulfilled by Miller and his asso >. Rainbow, seen in time of trouble, 636. ciates, 40< »60 years, 5 266, 439. . of Ae ) seEaeY 2 ed aan 851-353 Reason, worship of, 193. of ZoOl ars, 324-329, 351-3098, 4 BOR ncaa 998. 409, 410, 417, 429, 457, 486. in France, 275, 276. of the ‘‘two witnesses,’ 266-287. Rebellion, of Lucifer, 493-500, 503. to be understood, 340, 341, 521. spirit of, 500, 502. of first advent, not understood by Rechabites, Wolff visits, 362. te eed oe us 1 Pract Reconciliation, 467, 468. see als easts; 1ronology ; roph- 5 et SS Of cei Sond SS E Records, of Inquisition, 59, 61, 62. nedi Ye ie truction of Jerusalem in books of heaven, 59, 61, 486, 487. Prop sae 0! destruc or e Si . nee alson Books! 22. ao-“ils « ; 311, Redeemed, entrance of, into New Jeru- 329. salem, 646, 647. failure of Jews to understand, 313 song of, 649-651, 665. 316, 344-346. triumph of, 650. concerning first advent, fulfilment home of, 674-678. 0 429 hold open communion with God, of second advent, 299-302, 310, 320-329 of, 344-348, 405, 424- of Daniel and the Revelation, not 676, 677. mysteries, 340 342, 365, 380, 594. education of, 677, 678. fulfilled, 391-408. 2 ip Reformation, foundation of, laid by on Sabbath reform, 451-453. Wreliffe, 92-94 sec alse Chronology; Papacy; Proph- advancement of, 148, 186, 197. | “Time of trouble;’’ United efforts of Satan to counterfeit, 186-192. ecy; States.ee Eg ee easel f12 Reformation — continued. friends of, protected by angels, 205- 208. threatened by grave dangers, 209. brought to notice of great men, 208. progress of, in Great Britain, 79- 96, 245-253; in Germany, 120- 170, 185-210; in Switzerland, 171-184, 232-234; in France, 214-224: in Netherlands and Seandinavia, 237-244. France warned against, by pope, 277. extent of, 265. work of, to restore Bible to people, 388 obstacles met by, 396. see also Calvin; Huss; Luther; Protestantism; Protestants; Tyn- dale; Wycliffe; Zwingle. Reformers, Wycliffe one of the greatest, 94 character of. 194-8 17k 248, work of, 606. 244, belief of, in second coming of Christ, 302, 303. see also Calvin; Huss; Jerome; Knox; Latimer; Luther; Me- lanchthon; Wycliffe; Zwingle; ete Reign of Terror, 273, 282. Religion, profession of, has become pop- ular, 386. formality in, 55. the sport of infidels, 463. Satan’s counterfeit of, 464. pure, defined, 474. Religious liberty, termed heresy, 45. in Germany, 197-205. in Holland, 240. in Reformed countries, 244. believed in by Puritans, 291-298. upheld by Roger Williams, 293-295. in United States, 441, 443. merely endured by Rome, 565. God’s way of working, 591. see also Conscience; Heretics; secution; Puritans; United States. Religious worship prohibited in France, 274. Per- Toleration; Remission of sin, in sanctuary services, 417, 418. Repentance, 468. Republicanism, a fundamental of the United States, Resurrection of the dead, 322. of Christ, wave-sheaf a type of, 399. the first, 482, 544. the first and between, 544. doctrine of, why neglected, 547. special, of Sabbath-keepers, 637; of those who crucified Christ, 637. of righteous, 644. of wicked, 661, 662. Revelation, book of, studied by Miller, 320. principle second, distinction GENERAL INDEX Revelation — continued. to be understood, 341, 342. relation of, to book of Daniel, 341. Revivals, modern, 461-478. results of genuine, 461, 462. popular, 463, 464. secret of lack of power in, 465. Revolution, see French Revolution. Rich, punishment of, 654. Richard II., 89. Ridley, 248, 303. Righteousness by faith, see Justification by faith, Robbing God, 475. Robinson, Pastor John, address of, to Puritans, 291, 292. Roman Catholic Church, development of 50-60, 580. claims of, 261, 564, 567, customs in, 49. attitude of, toward 580, 596. Bible, 51, 81 » 236, 265 SOOT. 195s230. , 269, 840, 388. errors introduced by, 58, 59, 82-84, 500. records of persecution, 61, 62, 563, BIO, by ryale condition of, in time of Wycliffe, 86; Huss, 103; Luther, 149. Luther’s separation from, 120-143. defended by Aleander, 147-149. efforts of, against Luther, 137-141, 145-167. description of, as Babylon, 382, 383; as leopard beast, 179, 439, 578. result of revolt against, in France, 283-285. sign of authority of, true Christians in, 449, 565. Protestants following in steps of, 383, 384, 443, 523, 578. gaining in favor with Protestants, 563, 572-574, 580, 581 popularity of, 566, 571. schools of, patronized by tants, 566. worship of, attractive, 566, 567. in comparison with Jewish church, 568. idolatry in, 568. means used by, to compel obedience, 446-448, 573. Protes- 569. reserves right to interpret Scrip- tures, 596. see also Papacy; Pope. Rome, the seat of papal power, 54. visit of Luther to, 124, 125. visit of bishops to, 237. Rulers, corruption among, 586. Russia, proclamation of advent message in, Sabbath, memorial of creation, 54, 455. authority of, 455. observed throughout the ages, 52, 61-65, 4538. set aside for Sunday, 53. hatred of Rome for, 64, 65.GENERAL INDEX Sabbath — continued. abolished in France, 274. study of, by advent believers, 434, 435 importance of, 437, 438. a sign of creative power of God, 54, 436-438 change of, 447, 448, 452. not changed by Christ, 447. no authority in Bible for change of, 47. promises to observers of, 451-453. arguments against, 454, 455, 587. divine authority of, acknowledged by Romanists, 447, 577 disasters attributed to observance of, oid. 590. test of loyalty to God, 605 see also Fourth commandment; Law of God; Sabbath-keepers; Sunday. Sabbath-keepers, in all ages, 52, 453. in 1844, 434, 435. work of, 454, 603-606, 609, 611, 612 among Waldenses, 577 persecution of, by enemies, 592, 607-610, 626, 627 by former brethren, 608. denounced as cause of disasters 590, 592, 614, 615. decree to be issued against, 615, 616, 626, 631, 635. experience of, in time of trouble, 616-634. the mountains afford refuge for, 626. resurrection of, 637. triumph of, 638-640 see also Chris Redeemed ; Sabbath special ians; People of God: Sabbath 451-456, 587. mass, 59, 189, reform, of the Sacrifices, see Sacrifice 190. Sanctuary. Sacrificing for Christ, 387. 105-107, Safe-conduct, of Huss, 163 of Luther, 150, 154, 163. Saloons, closed as effect of Miller’s preaching, 332. Samson, indulgence-monger in Switzer land 178; 179: Sanctification, true, work of, 465, 467, 1469, 470, 473; how attained, 469, 470; nature of, 4 70)eas8 set forth in the Scriptures, 473, 474: fruits of, 477, 478; ex amples of, 470, 471 false. in lLuther’s day, 193; in last days, 469, 471-473, 475. Sanctuary, in type and antitype, 409 432. not the earth, ATi study of, by Adventists, 411 415 key to meaning of disappointment in 1844, 428, 431, 432. should be clearly understood, 488 490. earthly, description of, 411-415; a pattern of heavenly, 414, 415; services in, a type, 417-420, 428, TEE PRE Pi eis 713 Sanctuary — continued. 438, 435; cleansing of, 328, 352, 410, 417, 418, 426; services in, continued after crucifixion, 615. heavenly, services in, 413-415, 420- 422. 428-431, 433, 435; advent believers directed to, 424, 425; ministration in first apartment of, 421, 422; work of Christ in, 421, 422. 433-435, 480, 482-491. see also Advent Movement; Tabernacle; Temple. Satan, efforts of, to induce Christians to compromise with world, 49, 50, 998 Law; arts of, 192, 193, 518, 519. satisfaction of, in horrors of Reign of Terror, 284 policy of, 378 the accuser, 395, 484. position and beauty of, before fall, 493-495. disaffection and rebellion of, 494- 500. long-suffering of God with, 496. rebellion of, a lesson to universe, 499 character of God misrepresented by, 281. 498, 500, 502. character of, 501, 502. self-exaltation of, 504, 554. enmity of, toward man, 505, 510. danger in denying existence of, 516, 524. importance of having right esti- mate of, 516, 517. power and malice of, 517. present at worship of God, 518. power of, to show appearance of departed friends, 552, 560; to appear as angel of light, 588 ability of, to quote Scripture, 559. work of, through elements, 589, 590. compulsion the resort of, 591. to personate Christ, 624. binding of, 658-660. sins of God’s people to be placed upon, 658, 673. judgment of, 661. last struggle of, for supremacy, 663, 664, 671, 672. acknowledges justice of his sentence, 669, 670. see also Evil spirits ; Lucifer; Snares of Satan. Saxons Britain, 62, in Great 63. Saxony, Bohemians flee to, 254. Scandinavia, progress of the Reformation in, 241-244. : proclamation of advent message 1n, 366. child-preachers in, 366, 367. in sanctuary service, 419, 420. Scapegoat, 485, 658. Satan typified by, 422, Schism, the Great, see Popes. Science, research into, sometimes a snare of Satan, 522. false, to prepare way for papacy, 573.714 Science — continued. not a true foundation for religious belief, 595. Scoffers, in Noah’s time, 338. in Miller’s time, 339, 340, 404, 408, 429. in last days, 561, 635, 642. Scotland, a refuge for persecuted Chris- tians, 62. persecutions in, 249, 250. work of Knox in, 250, 251. Scriptures, the detector of error, 51. study of, 80, 81, 598, 599, 600. Wycliffe demands restoration of, to people, i infallibility of, 89, 249. Wolff on popular system of inter- pretation of, 360. study of, danger of neglecting, 519, 9 fanciful interpretations of, 520, 521. a safeguard, 559, 593-603. see also Bible; Word of God. Seal of God, 613, 640. Second advent of Christ, foretold, 39, hope of believers in all ages, 299- signs of, 304-316, 333, 334. warning of, why not committed to religious leaders, 315. manner of, 321. taught in Scriptures, 321-323. time of, 324; not known by men, 457; error in regard to, 328, 368, 482. warning of, rejected, 338, 339, 366. proclamation of, 352-354. preached by Joseph Wolff, 359, 360; William Miller, 829-333, 352- 354, 368-374. belief in, found in Bokhara, Yemen, and Tartary, 361, 362. taught in England, South America, Germany, France, Switzerland, Scandinavia, 362-367. preparation for, in 1844, 401-403. false theory of, 525. manner of, cannot be counterfeited by Satan, 625. scenes of, 636-644. see also Advent Movement; Christ; Prophecy; Prophecies. Second angel’s message, 381-390. Second commandment, expunged from law by papacy, 52. Secrets of God, men not to search into, 523. Self-depreciation, 477. Self-exaltation, Luther danger of, 170. danger from, 471, 494-499, 503. Self-indulgence, 473-475, 488. Self-justification, of Satan, 499, of sinners to-day, 500. Self sufficiency, 509. removed from Sennacherib, 512. GENERAL | | | INDEX Seventh-day Adventists, 409-422, 429- 432. proclamation 603-612. see also Law; of final warning by, People of God; Sab- bath; Sanctuary; Third angel’s message. Seventy weeks, prophecy of, 324, 328, 345-347, 410. Sigismund, 104-108, 115-118, 163. Signs of second advent, 304-316, 391, Lisbon earthquake, 304, 305. darkening of sun and moon, 306- 308. condition of churches, 309, 310. falling of the stars, 333, 334. see also Prophecies. Simon Magus, 128. Sin, definition of, 472. origin of, 492-502. love of, 508. end of, 504, 545. remission of, in sanctuary service, 417, 418, 421, 425. see also Evil; Satan. Sins, secret, revealed in judgment, 486. blotting out of, from books in heaven, 421, 422, 484-486, 614. Skepticism, see Infidelity. Snares of Satan, 518-530. in worldly business, 519. self-gratification, 519. in appeals to appetite, 474. neglect of prayer and Bible 19, 525. accusing of brethren, 519. unconverted church-members, 520. false theories, 520, 523. study. wresting and perverting of Scrip- ture, 520, 521. liberality of religious belief, 522. scientific research, 522 unwise speculations, 522, 523. Spiritualism, 524. denial of pre-existence of Christ, false teaching regarding second ad- vent, 525. Society, condition of, in last days, 583- 586. corruption in, attributed to Sun- day desecration, 587. Sodom, warning rejected by, 431, 512 spiritual, 269. Solomon, 509. Sophie Arnoult, 270. South America, proclamation of advent message in, 363. Spain, Luther’s writings in, 139. earthquake felt in, 304. Spalatin, 165. Speculation, human, 126, 522. Spires, Diet of, 197-210. protest of, 197-204.Spirit of God, when to be withdrawn from earth, 615. see also Holy Spirit; Pentecost. Spirit manifestations, 552, 560. the rapping delusion, 553. made to take place of Bible, 557. see also Evil spirits; Spiritualism. Spirits, to be tried by Bible, 397. agency of evil, 511-517. communion with, forbidden, 556. uphold Sunday observance, 591. Spiritualism, 551-562. one of Satan’s most successful agencies, 524, 552, 561, 562. converts to, where found, erroneous teaching of, 555-558. leads to self-indulgence and excess, 555, 603, 604 assuming Christian guise, 558. deceptive power of, 558, 559, 588. Scriptures a safeguard against, 559. miracles to be wrought through, 588, 589. see also Angels; Evil Spirits; Satan; Spirit manifestations. Spurgeon, on sacramentarianism in the Church of England, 384. Standard-bearers, 55. Star, seen at deliverance of God’s people, 638. Stars, falling of, 333, 334. see also Signs. State, duty of, 201. see also Church and state; United States. Staupitz, 123. St. Bartholomew massacre, 272. 273. Stephen, 328. Suffrage in the United States, 297. Sun, darkening of, 305-308. see also Signs. Sunday, made a public festival, 53. given place of Sabbath by Rome, 53, 447, 448. origin of observance of, 54, 474- 177. no scriptural evidence for, 43 observance of, an act of hom Rome, 442, 448, 449, 579, 580. not the Lord’s day, 447 enforcement of, in United States, VJilv-. first law for observance of, 574. 7 so-called miracles in support of, 575 576: observance of, in future, to be en- forced by law, 449, 578, 579, 592. movement in United States, 587. accusations against non-observers of, 587, 590. spirit manifestations in support of, 591. to be declared sacred by Satan when personating Christ, 624. see also Mark; Sabbath. Supremacy of Rome, see Papacy. GENERAL nnn EERE —ES aba) Vata bad dad bed Lae INDEX Sweden, gospel welcomed to, 243. work of the Petri brothers in, 242, 243. work of, in Thirty Years’ War, 244. Reformation in, 243, 244. second advent message in, 366, 367. Switzerland, missionaries to, 62. Luther’s writings in, 139. advent message proclaimed in, 364. Symbols of prophecy, interpretation of, 138 15.578: Syria, travels of Wolff in, 360. Tabernacle, of Moses, 411-415. replaced by temple of Solomon, 412. destruction of, by Romans, 17-38, 412. the sanctuary of first covenant, 413. services in, a shadow of heavenly, 433. see also Sanctuary. Talent, proper use of, 487. use of, by Satan, 509. Tarrying time, 398-408. a trial of patience, 392, 393. a fulfilment of prophecy, 407, 408. Tausen, ‘‘Reformer of Denmark,” char- acter and work of, 241, 242. imprisonment of, 242. Temperance work and the Sunday move- ment, 587 Temple of Solomon, beauty of, UT 18, 23. history of, 24 (note), 412, destruction of, beheld by Christ, 21. second, made more glorious by presence of Christ, 24. overthrow of, predicted, 24, 25. destroyed by Titus, 81-35, 41: scenes at destruction of, 30-30. see also Sanctuary. Temple in heaven, God’s dwelling-place, 414, 415. sanctuary of new covenant, 413. opened, 433. see also Law, moral. Temptation, of Christ, 50, 51, 510. of Waldensian youth, 70. how to resist, 510, 600. why permitted, 528-530. of Adam and Eve in Eden, 531, 532. Ten virgins, parable of, 393, 394, 400- 402. Terror of wicked at advent of Christ, 636-644. Test, of world, in giving of advent mes- sage, 353, 354. of Adventists, in disappointment of 1844, 373, 374. of loyalty to God, Sabbath the great, 605. Tetzel, sale of indulgences by, 127-129, i78. Theology, popular, opposed by Luther, 126. result of, 525. Theories, false, a Snare of Satan, 520 525. TAAEEAEAINALAU ELPA I RIEN Denso bite) Posts seusaeeeaal gy eee ere nase716 Theses of Luther against indulgences, 129, 130. discussion aroused by, 130. Thessalonian church, Paul’s advice to, 565) 4517 Third angel’s message, 432, 435, 437- 450. the last to go to the world, 390. fearful threatening of, 449. extent of, 450 to be proclaimed with power, 606. close of, marks Peginning of “time of trouble, ie see also People of God; Prophesy; Prophecies; Signs. Thirty Years’ War, part of Sweden in, 244 Thousand years, see Millennium. work of redeemed during, 660, 661 Threefold message, 450, 453. “Time of trouble,’’ 613-634. warning regarding, 310, 311. beginning of, 613. soon to open, 622. scenes of, 623, 624. experience of people of God in, 615- 634. Time-setting, Tithing, 475. 457. Titus, in siege of Jerusalem, 21, 831-35. humanity of, 32-34 Tobacco, 474, 475. Toleration, not a precept of Roman Church, 564. see also Religious liberty. Traditions acknowledged as authority by Rome, 183, 8. Translation, of Bible, see Bible. of righteous at second advent, 645, Transubstantiation, 238. Trial, object of, 291, 621. see also Test. Tree of life, 532. Trust in God, need for, 527. Truth, epre ead of, in time of persecution, 95, 96, 101, 196, 240, 249, Gaul opposition to, 458-460. men moved to search Bible for, 79, 81 Rome contending against, 90. progressive nature of, 291, 292, 297 why not revealed to great men, 316 proper attitude toward, 378-380. need of searching for, 522, 598. counterfeits of, 523, 528. see also Sabbath; Sanctuary; angel’s message. Truths, development of new, 609. Turkish empire, see Ottoman empire. Twelve hundred and sixty begin- ning ef, 54, 266, Third years, 439. 605, GENERAL INDEX Twenty-three hundred years, exposition of, 324-329, 351-353, 398, 409, 410, 417, 429, 457. end of, marks opening of investi- gative judgment, 423, 424, 486. sce also Miller; Prophecy; Sanctu- ary Two-horned beast, United States repre- sented by, 439-443. see also United States. Two witnesses, prophecy concerning, 266-287. see also Bible; Scriptures. Tyndale, work of, 245-247. martyrdom of, 247. on sleep of the dead, 547. Types, see Sanctuary. Unbelief, result of cherishing, 527, 528. Union, of Christians and pagans, 45. of church and state, 297, 442, 445, 450, 607. of church and world, 390. of all Protestant churches, 444, 445. of Protestantism, Spiritualism, and Roman Catholicism, 588. United Brethren, 119. United States, religious liberty in, 295. growth of, 295, 296. government of, 297. dark day seen in, 306-308. falling stars seen in, 333, 334. Joseph Wolff's visit to, 360. represented in prophecy by _ two- horned beast, 439, 0 rise of, 440, 441. characteristics of, 441. once an asylum for the oppressed, 441, 442. Constitution of, 442. to enact oppressive laws, 442, 579. prediction of supremacy of Rome by, Ik GA) Sunday movement in, 587. see also Mark of the beast; Prot- estants; Puritans; Religious lib- erty; Two-horned beast. advent believers, 379. 537-539. on state of Unity among Universalism, fallacy of, Universalist minister the dead, 537-539. University of Erfurt, Luther ati 121, 122 of Paris, Lefevre bas PAI PAG of Prague, Huss in, 98-100. of Wittenberg, Luther and a student Me lanchthon as professors in, 124 126, 134. Vaudois, see Waldenses. Virgin Mary, 48, 58, 174, 175, 217. Voice, from heaven, heard by God's people, 636. of God declares hour of Jesus’ com- ing, 640. Voltaire, infidelity of, 281. : oast of, against Christianity, 288GENERA Waldenses, 61-78. among the first tion of Bible, to obtain transla- 65. training of youth of, 66-68. authority of Bible recognized by, 68, 72. diligence of, in copying Bible, 69. youth of, sent to institutions of learning, 70. belief of, in second advent, 72, 303. self-sacrificing missionary labors of, 70-76, 237. results of work of, 71-76. persecution of, 76-78, 97. Sabbath-keepers among, Su: see also Albigenses; Heretic War, delight of Satan in, 589. Warning, last message of, 311, 312, 390, 432, 435, 604-612. to be given to all, 38, 605. of judgment to come, 852, 853. rejection of, 375-390, 431. against worship “of beast, 445. most fearful ever given to men, 449. will be heeded by leading men, 611. see also Third angel’s message. Warnings, importance of, 594. Wartburg, Luther concealed in, 168-170, 85-193. Washburn, Governor, on church gam- bling, 387. Watchman, false, first to suffer at the end, 656. Waters or sea, as a symbol, 440. Wedding garment, 428. Week, length of, changed by France, 273. Wesley, Charles: missionary to America, nee to good works for salvation, ) 253, 254 ‘ John, 254 acceptance of 55, 256. work of, 256-258. guarded by missionary to America, Wesley, righteousness by faith, 258 an angel, ‘ 962 law of God upheld by, results of work of, 264 wiles of Satan encountered by, on right use of money 385. see also Methodists. WwW hitefie Id, 2 5€ Ds Wicked, how restrained, 36. why pe srmitted to prosper, end of, 544, 545. terror and remorse of, advent, 37, 635, 644. resurrectlo! 661. -264. a missionary to America, 253 20. 48. secone 37 1 of, sentence pronounce »d upon, destruction of, 673. also Judgments; Satan; 666. Evil. Snares see Wiles of Satan, Satan. freedom see Oo Will, of, see Freedom. 896. iia Lead L f Williams, Roger, apostle of religious lib- erty, 293 work ‘and banishment of, 294. EERLES TES EE INDEX 717 Winds, prophetic, symbol of war, 440. Wine of Babylon, meaning of, 388. application of, 38: 536. Winter, Robert, eet message pro- claimed by, 1n England, 362. Wise men, see Magi. Wishart, 250. Witchcraft, Spiritualism a form of, 556. Wittenbach, a teacher at Basel, 173. Wittenberg, students of, carried Refor- mation to Scandinavia, 241 see also Luther; University of Wit- tenberg. Wolff, Dr. Joseph, parentage and early years of, 357. education of, 357, 358. message 0 second advent given yy, 359, 360. work and travels of, 360-362 Woman as a symbol, 55, 881, 382. Word of God, weapon of Christ against Satan, 51. medium of communication between God and man, 69, 79. results following the preaching of, 461. ours only safety in time of trouble, atta of Roman Catholic Church toward, 81. see also Bible; Scriptures. Works, righteousness by, 55, 56. salv ation by, 2 53: see also Faith; Wesley World, condition of, under pi pal rule, 60. religious, condition of, 390, 586, 603, 604. following in steps of Jews, 36-38. end of, 653-678. Worldliness in nominal churches, 376- 390, 508. Worms, see Diet; Luther. Worship. of beast, see Leopard beast. of Reason, 193, 275, 276. of God prohibited in France, 274. freedom of, see Religious liberty. Writings, of Christians, suppression of, in Dark Ages, 61. of Wycliffe, 89, 96, 249. of Luther, circulation of, 1885, 139, 178, 194, 233; condemnation of, at Worms, 155, 156; he refuses to retract them, 158 -160; read eagerly, 185, 186, 194, 195; translated into French, 231; in Netherlands, 238; read by Tau- sen, 241; in England, 249. of Bunyan, erat of Flavel, ¢ of Baxter, of Miller, of Lacunza, 363 of Bengel, 364. of Gaussen, 365. on second advent, 362. see also Books; Literature. Wycliffe, John, 79-96. herald of reform, 80. scholarship of, 80.718 Wycliffe — continued. study of Scriptures by, 80, 81. fearlessness of, in exposing claims of papacy, 81. battle of, against friars, 82-85. as ambassador to Netherlands, 84, 85. influence of, on court and nation, 84, 85. protected by God, 86, 92. teacher at Oxford, ‘the Gospel Doc- tor Z2.8i7- illness of, 87, 88. translation of Bible into English by, 88 doctrines taught by, 89. persecution of, by papacy, 89. trials of, by papacy, 85, 89, 90. refusal of, to retract, 90. arraignment of his persecutors by, 90 summoned to Rome, 91. letter of, to pope, 91, 92. work of, 93. character of, 93, 94. death of, 92. writings of, in Bohemia, 99. belief of, in second coming of Christ, 03. GENERAL INDEX Wycliffites, see Lollards. Yemen, Wolff’s travels in, 362. Youth, Waldensian, training of, 67, 68, Orne influence of monastic life on, 82, 83 infidelity of, 600, 601. as princes of heaven, 622. Ziska, defends Bohemia against army of Sigismund, 116 death of, 116. Zurich, Zwingle’s labors at, 176-181. peace in, a result of the gospel, 181. council of, refuse to take action against Zwingle, 180, 181. disputation at, between Eck and Ccolampadius, 182-184. Zwingle, Ulric, 171-184. early surroundings of, 171, 172. designs of friars upon, 172. acceptance of Bible as rule of con- duct by, 173, 174. work of, at Einsiedeln, 174-176. work of, at Zurich, 176-182. efforts of Rome against, 180-184. death of, 212,PUEGVERRTPET EET PEELE ES ET PATNA THU ELLHERiEA Lessa v eu S41 310d Mood beat tLe The Conflict of the Ages Series by Mrs. E. G. WHITE A series of five intensely interesting volumes, dealing with the great conflict between the forces of good and the forces of evil, from the inception of the Te bellion in heaven to the time when “sin and sinners are no more.”’ Each volume is complete in itself, in so far as it deals with its special period of time and its special subject. To read one vol- ume creates the desire to complete the series. PATRIARCHS AND PROPHETS Tracing the great conflict between good and evil from its begin- ning down through the centuries to the time of David’s death, indicating God’s infinite love for mankind by His dealings with the “holy men of old.” We are shown why sin was permitted, why Satan was not destroyed, and why man was tested. Gives a thrilling description of man’s temptation and fall, and rehearses the plan of redemption devised for his salvation. 793 pages. rT PROPHETS AND KINGS Pointing out the great moral lessons to be learned from Israel’s triumphs, defeats, backslidings, captivity, and reformation, show- ing God’s merey toward an obdurate people, and making these lessons practical helps to souls in times of testing. It abounds in great character studies, and above them all rises in glory supernal the coming King, the Lamb of God. 750 pages. Acts OF THE APOSTLES Gives a comparatively full history of the work of the early church and of the apostolic dispensation. It is a most inspiring and account of the church at work, and a very efficient encouraging 630 pages. help to the followers of Christ in every walk of life. Tue Desire oF AGES Step by step the life of our Saviour is traced, and made to touch our life, so that He becomes, in very truth, “our elder Brother.” The wonderful manner in which divinity and humanity were com- bined; the way in which Christ, while dwelling in a human body, with only human strength, took hold of divine strength, and thus overcame sin,—these things are made clear and helpful on every page and in every sentence. 860 pages. Tue Great CONTROVERSY BETWEEN CHRIST . AND SATAN Presents the history of the great conflic the powers of darkness, as illustrated martyrs and reformers on the one hand, and wicked men and per- secuting powers on the other. Beginning with our Lord’s great prophecy, given while He was viewing Jerusalem from the Mount of Olives, this book outlines the history of the whole dispensation down to the time when “God’s entire universe is clean, and the great controversy is forever ended.” 700 pages. t between Christianity and in the lives of Christian SpECIAL EDITIONS, PRINTED ON AMERICAN BIBLE PAPER Bound in dark red cloth, and in flexible red keratol. Write for current prices. PACIFIC PRESS PUBLISHING ASSOCIATION MOUNTAIN VIEW, CALIFORNIA (Please add sales tax where required. ) a ———— —He eet tees i Hy ifRene peent te eek ens ALDERMAN LIBRARY The return of this book is due on the date indicated below DUE DUE Usually books are lent out for two weeks, but there are exceptions and the borrower should note carefully the date stamped above. Fines are charged for over-due books at the rate of five cents a day; for reserved books there are special rates and regulations. Books must be presented at the desk if renewal is desired.! | : HELE EEE EE: HHL i! aT Lae at catia La teats sail ij j # aii i i] EAA 1 TEAL ate i eat ead eres] da Lat ONT LEU O PLden dL ba a Ed EE eae