OUR FAITH AND HOPE; by James White

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 10, 1870

OUR FAITH AND HOPE;

By James White

Or, Reasons Why We Believe as We Do.

NUMBER TWENTY-THREE.—THE THIRD MESSAGE.

BY ELDER JAMES WHITE.

"And the third angel followed them, saying with a loud voice, 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, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus." Rev. 14: 9–12.

This is the most solemn warning that the Bible contains. As the pen of inspiration has recorded this language for our instruction, it will be wise for us to listen and obey. It is certain that church history presents no testimony that this message has been heard in the past. And the fact that the first and second angels of this series apply to the present generation, most clearly establishes the point that this message does not belong to past ages. Said J. V. Himes, in 1847:

"But the fourteenth chapter [of Rev.] presents an astounding cry, yet to be made, as a warning to mankind in that hour of strong temptation. Verses 9–11. A denunciation of wrath so dreadful cannot be found in the book of God, besides this. Does it not imply a strong temptation to require so terrific an admonition?"

It is proper that I should here notice three symbols employed in this message; namely, the beast, his image and his mark, and call attention to four other distinct points embraced by it. These are, the patience of the saints, the commandments of God, the faith of Jesus, and the penalty threatened.

1. The Beast. The familiar manner in which the Beast, the Image and the Mark, are introduced in this message, shows that they are symbols which are elsewhere explained in the prophetic word; for when a symbol is first introduced into prophecy, specifications and particulars are given sufficient to lead the humble seeker after truth to an understanding of it. We find no such particulars in this message respecting the symbols here introduced, and therefore look for them in other portions of the book of Revelation. In chapter 13: 1, and onward, we find a power introduced under the symbol and name of "a beast." The time and manner of its rise is given, its characteristics are pointed out, its work is described, the time of its duration is stated, and the termination of its career is foretold. That this is the beast mentioned in the third message is certain; for it is the only symbol in the book of Revelation which bears the unqualified title of "the beast." In verse 11 of chapter 13, another beast is introduced; but after being once named as another beast, it is ever after designated by the pronoun he. This other beast makes an image to the first beast, and causes all to receive the mark of that beast. No other image or mark as pertaining to any beast are anywhere introduced; hence these are the ones referred to in the third message. Therefore the symbols before us are all described in chapter 13.

We now inquire, What power is represented by the beast? To learn this, we go still further back, to chapter 12, where we find a power symbolized by a great red dragon, which is the one next preceding the beast of chapter 13. The seven heads and ten horns upon both of these symbols, show that they represent two phases of the same power. By universal consent of Protestant expositors, the great red dragon is considered a representative of Pagan Rome. The next phase presented by Rome after the Pagan form was the Papal. Rome Papal succeeded Rome Pagan. The dragon gave his seat, power, and great authority, to the beast. Hence the beast can represent none other but Papal Rome.

This is further shown by the identity that exists between this beast and the little horn of Dan. 7: 8, 19–26, which Protestant commentators all agree is a symbol of the Papacy. If the reader will compare carefully the verses referred to in Dan. 7, with Rev. 13: 1–10, he will see, (1) That both these powers are blasphemous powers, speaking great words and blasphemies against God. (2) That they both make war with the saints, and prevail against, or overcome, them. (3) That they both have a mouth speaking great things. (4) That they both succeed the Pagan form of the Roman empire. (5) That they both continue a time, times, and dividing of time, or 1260 years. (6) That both at the end of the specified period lose their dominion. Now here are points that prove identity; for when we have in prophecy two symbols, as in this instance, representing powers that come upon the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, exist the same length of time, and at the end of that time meet the same fate, those symbols represent the same identical power. Now all these particulars do apply alike to the little horn of Dan. 7, and the beast of Rev. 13, conclusively showing that they both represent the same power. No more need here be said to show that the beast is the Papacy. Those who wish to pursue the argument more at length, will find it presented in works published at the Review Office.

2. The Image. This is the image of the beast we have just been considering. An image is a representation, similitude, copy or likeness, of any person or thing. As the beast is the Papal church, a church having civil power to carry out its decrees, and execute whatever penalty it might affix to the crime of heresy, an image of this beast must be an ecclesiastical organization, possessing the same essential features, and established upon the same basis. Do we anywhere see any room for, or any indications of, a movement of this kind? The power that forms the image is the second beast of Rev. 13, called another beast having two horns like a lamb. An inquiry respecting the image properly calls for a previous examination of this two-horned-beast symbol; but for this we have not space in this article. A few propositions only can here be laid down; and perhaps this is all that is in the present case essential, as they will be found abundantly proved in other works. (1) The two-horned beast is a symbol of the United States of America. (2) Its two horns represent the two leading principles of this government, Republicanism and Protestantism. (3) It occupies the right territory to answer to the prophecy; for as it is another beast, it must be located outside of the territory occupied by the first beast and its ten horns. (4) It was seen coming up at the right time, the time when the first beast went into captivity, in 1798. This nation was then beginning to attract the notice of the world as a rapidly-developing and rising power. (5) It bears the right form of government, which, according to the prophecy, must be republican, not monarchical. (6) It is performing the work assigned it in the prophecy. In short, it most admirably fits every part of the prophetic description.

The formation of the image is yet future; but if we are right in the application of the two-horned beast, we are to look for it in our own country, and within a very short time, as the career of all earthly governments is soon to close in the ushering in of the day of the Lord. Let us then notice how the way is prepared and preparing for this last great act of the two-horned beast. Under the mild influence of one of the lamb-like horns, the Protestant principle that all have liberty to worship God according to the dictates of their own consciences, which the government has thus far guaranteed to all its subjects, churches have multiplied in the land. But these churches have rejected light and truth, and as a body have met with a moral fall. A catalogue of twenty immoral features, with no good ones, is the photograph which Paul gives in 2 Tim. 3: 1–5, of the popular churches of these last days. But many of the people of God are yet to be found

in connection with these churches, and are yet to be called out. Rev. 18: 4.

And when this shall be accomplished, and the good have all left the nominal churches, when the saving influence of such is all withdrawn from their communion, then we shall have most fitting material for the formation of an image to the beast; for they will then be ready for any acts of persecution and oppression against the people of God, which Satan can induce those to enter upon who are led captive by him at will.

And where could we more naturally look for an image to the mother of harlots, than to the daughters? We may be sure that the child will develop into a perfect image of its mother. Thus let these fallen churches, from whom the good have all departed, and the grace of God is withdrawn, be formed into an ecclesiastical organization, and let the government grant it power (which of course it will not have till the government does grant it) to enforce its dogmas under the pains and penalties of the civil law, and what do we have? An exact image to the first beast, a church clothed with power to enforce its doctrines upon dissenters with fire and sword. That the churches in the condition to which these are fast tending will be ready for such a work, history and analogy abundantly prove. And here would be an organization separate from the government, constituting no part of it, yet created by it, and forming a most perfect counterpart to the prophecy of the image of the beast.

And now we ask, Do we see any indications of a movement of this kind? We answer, Yes; as the following extracts out of many that might be given will show. Let it be remembered that first it is "said" to them that dwell on the earth, the people of the nation, that they should make an image to the beast. The question must first be agitated, and the movement be recommended, before the public mind will be prepared for decisive action in the matter.

Dr. Lyman Beecher, as quoted by Lorenzo Dow, said: "There is a state of society to be formed by an extended combination of institutions, religious, civil and literary, which never exists without the co-operation of an educated ministry."

Rev. Charles Beecher, in his sermon at the dedication of the Second Presbyterian church, Fort Wayne, Indiana, February 22, 1846, said: "Thus are the ministry of the evangelical Protestant denominations not only formed all the way up under a tremendous 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 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 convention! Evangelical alliance, and universal creed!"

In a speech delivered in New York, Mr. Havens said: "For my own part, I wait to see the day when a Luther shall spring up in this country who shall found a great American Catholic Church, instead of a great Roman Catholic Church! and who shall teach men that they can be good Catholics without professing allegiance to a Pontiff on the other side of the Atlantic."

The Northwestern Christian Advocate, of December 10, 1862, of the President's message, says: "The Chief Magistrate sees in the dogmas of the quiet past, nothing equal to the stormy present. He sees that history must be made. He sees, further, that the Union may be saved, if Christianity and statesmanship may join hands."

There are movements already inaugurated to form a great union of the popular churches. Rev. J. S. Smart (Methodist), in a published sermon on the "political duties of Christian men and ministers," says: "I claim that we have, and ought to have, just as much concern in the government of this country as any other men. . . . We are the mass of the people. Virtue in this country is not weak; her ranks are strong in numbers, and invincible from the righteousness of her cause. Invincible if united! Let not her ranks be broken by party names."

In a speech delivered in New York city, on "The Coming Conflict," February, 1866, the speaker said: "The time is coming when an attempt will be made to engraft a religion upon the laws of the country, and make adherence to a certain form of religion absolutely necessary for an applicant for office."

An association has just been formed for the purpose of securing the adoption of certain measures for the amending of the National Constitution, so that it shall speak out the religious views of the majority, and, especially to enforce Sunday-keeping under the popular name of "Christian Sabbath." It is called the "National Association," and its officers are a long array of Reverends, D. D.'s, Honorables, Esquires, &c. In their address they say: "Men of high standing, in every walk of life, of every section of the country, and of every shade of political sentiment and religious belief have concurred in the measure."

In their appeal they most earnestly request every lover of his country to join in forming auxiliary associations, circulate documents, attend conventions, sign the memorial to Congress, &c. &c.

In their plea for an amended Constitution, they ask the people to "consider that God is not once named in our National Constitution. There is nothing in it which requires an 'oath of God,' as the Bible styles it (which, after all, is the great bond both of loyalty in the citizen and of fidelity in the magistrate); nothing which requires the observance of the day of rest and of worship, or which respects its sanctity. If we do not have the mails carried and the postoffices open on Sunday, it is because we happen to have a Postmaster-General who respects the day. If our Supreme Courts are not held, and if Congress does not sit on that day, it is custom, and not law, that makes it so. Nothing in the Constitution gives Sunday quiet to the custom house, navy yard, the barracks, or any of the departments of government.

"Consider that they fairly express the mind of the great body of the American people. This is a Christian people. These amendments agree with the faith, the feelings, and the forms, of every Christian church or sect. The Catholic and the Protestant, the Unitarian and the Trinitarian, profess and approve all that is here proposed. Why should their wishes not become law? Why should not the Constitution be made to suit and to represent a constituency so overwhelmingly in the majority? . . . . . This great majority is becoming daily more conscious not only of their rights, but of their power. Their number grows, and their column becomes more solid. They have quietly, steadily opposed infidelity, until it has, at least, become politically unpopular. They have asserted the rights of man, and the rights of the government, until the nation's faith has become measurably fixed and declared on these points. And now that the close of the war gives us occasion to amend our Constitution, that it may clearly and fully represent the mind of the people on these points, they feel that it should also be so amended as to recognize the rights of God in man and in government. Is it anything but due to their long patience that they be at length allowed to speak out the great facts and principles which give to all government its dignity, stability, and beneficence?"

We offer these extracts simply to show the tendency of the popular agitation on this subject. It indicates what is in the hearts of leading ones in the popular churches, and what they are waiting to do, as soon as they shall have the power. It is corroborative evidence that the application we make of the two-horned beast, and the image, is correct.

(To be Continued.)