Two Great Compromises

International Tract and Missionary Society · Oakland, California · May 14, 1885

FromSigns of the Times, Vol. 11, No. 19.

Two Great Compromises.

NEARLY two years ago we wrote several articles under the above heading, giving our view of what we termed “The American Compromise.” In them we gave proofs that the United States Government is symbolized by the two-horned beast of Rev. 13. The following were the main points examined on this subject:—

1. It is a wonder-working power. Among the nations of the earth America stands unrivaled as a wonderful power, and a wonder-producing power. But it is not its fertility of invention, its progress in the arts and sciences, its enterprise in improvements, that the prophecy notices. Its wonders are deceptive and miraculous. In the vision of John it is thus spoken of: “And deceiveth them that dwell on the earth by those miracles which he had power to do.” Rev. 13:14. This is fulfilled now in part, but will be more completely hereafter, by modern Spiritualism, which had its rise in the United States, and by means of American mediums has gone to the ends of the earth.

2. It makes an image to the first beast, the papal power. The papacy is a hierarchy; a Government ruled by ecclesiastical power; just what is understood by “Church and State” union. The determined efforts which are now being made to nominally Christianize our Government by a religious amendment to the Constitution, if successful, will cause a complete fulfillment of this prophecy. And we believe they will be successful. There is every indication that this prophecy will be fulfilled in this nation, and that in this land there will be a union of church and State—an image to the beast.

3. The first beast—the papacy—restrained the worship of God as it is commanded in the Scriptures, and for the precepts of the Bible substituted tradition and human institutions. In like manner we find the avowed object of those who wish to change the form of our Government in order to establish and regulate religious usages and institutions, to be the enforcing of the observance of “the venerable day of the sun”—the Sunday—to the exclusion of the Sabbath of the Lord—the seventh day.

4. As the Sunday institution is given by the Catholic Church as the evidence or sign of its power “to institute festivals of precept, and command them under sin,” therefore to enforce the Sunday by law (an institution unknown to the Bible) is to enforce the sign or mark of the beast. For evidence that sign and mark signify the same thing in the Scriptures, compare Eze. 9:4–6, and Rev. 7:1–3. The scripture here under consideration (Rev. 13:11–18) unmistakably points to religious oppression coming in this land.

The word of God not only points out the fact that such oppression will come; that they who will not worship the beast and his image shall be deprived of the most common privileges of citizenship; that men shall neither buy nor sell unless they will bow to the sway of the image of the beast; but it shows how God regards such a transaction, by warning all against such worship, and uttering the most severe threatenings against those who join in the false worship. The following are the words of God's message in relation to these matters:—

“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 message is called that of “the third angel,” of course two preceded this. The first of the three announced, “Fear God, . . . for the hour of his judgment is come.” The procuring of a favorable judgment in behalf of his people is the last work of our High Priest and Advocate upon the throne of his Father. The announcement of the decision of the judgment upon the people of God is made at the coming of the Lord to raise the righteous dead, to change or translate the righteous living, when the reward of immortality or eternal life is given to them. But the decision itself is made at the throne of God before the Saviour comes, while his priesthood yet continues. In this judgment, before the advent of the Lord, the sins of God's people are blotted out; the dread record is canceled by the blood of the priestly Redeemer. In the Old Testament this work is called “cleansing the sanctuary.” See Lev. 16:15–19. But this scripture shows the type; the antitype is in “the sanctuary and true tabernacle, which the Lord pitched, and not man,” where Jesus, our High Priest, officiates. Heb. 8:1–5. As in the type, there was an appointed day for making atonement by cleansing the sanctuary, so in the antitype, there is an appointed time for the cleansing of the sanctuary; Dan. 8:13, 14. But the atonement, or blotting out of sin, is according to a judicial decision; it is the work of judgment. Hence, when the “two thousand and three hundred days” of Dan. 8:14 expire, then the hour of judgment has come. This period of two thousand and three hundred days (years) is the longest prophetic period given in Daniel, and expired at a later point than any other prophetic period. We say “expired,” for we feel the fullest assurance that it has expired, ending in 1844. It is for this reason that we confidently affirm that the time of the Lord's coming cannot be known—it is not revealed in the Scriptures. No prophetic time remains to be fulfilled.

And this is confirmed by Rev. 10. The angel with one foot upon the sea and one upon the earth, indicating the extent of his proclamation, had in his hand a little book open (Gr. opened), and he swore “that there should be time no longer.” This does not refer to the close of time absolutely, as of days, and months, and years, for the angel proceeded to instruct the prophet concerning time and events then yet future. It refers to the time written in the book which he held in his hand; evidently the time sealed up in the prophecy of Daniel (chap. 12:5–10), which was to be understood only in “the time of the end.” This declaration of the ending of time is parallel to the message of the first angel of Rev. 14:6, 7, “the hour of his judgment is come.” As before noticed, this indicates the ending of a long prophetic period in Daniel; so does Rev. 10:6. In both cases, that which seems to end all things on earth is followed by events on earth while probation is yet extended. It is generally supposed that nothing pertaining to a probationary state can succeed the coming of the hour of judgment. But in Rev. 14 it is shown that two messages to the inhabitants of the earth do succeed that event; the last being one of both warning and duty. Also, it is generally supposed that nothing pertaining to probation can succeed the oath of the angel that “there shall be time no longer.” But in Rev. 10 two important events do succeed that oath of the angel, namely, the bitter disappointment of the church (of which John stood as the representative in the fulfillment of these prophecies), and the declaration, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” The parallel between these chapters is complete.

Now we are prepared to consider an important question which was much agitated among Seventh-day Adventists some thirty years ago. Seeing that the Third Angel's Message of Rev. 14 is so largely related to the making of an image to the first beast, which must be fulfilled in the dominion of the two-horned beast, the United States, the question was raised whether this message would ever be preached to any considerable extent outside of the United States. According to the view here presented of the parallel between Rev. 10 and 14:6–12,—a view always held by Seventh-day Adventists,—the third message must be preached as extensively as was the first. The first was sent “unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” The closing prophecy must go likewise unto “many peoples, and nations, and tongues, and kings.” This is so plainly revealed that, looking upon it in its clearness, we are led to marvel that it was for a moment entertained as a question. But the reader must bear in mind that the full blaze of all the truth does not shine out upon a people or generation all at once. Only patient, prayerful searching will make it all plain.

In further confirmation of this we notice that the Third Angel's Message warns against the worship of the beast, as well as against the worship of his image. While that part of the warning and the threatening which pertains to the image relates to the New World, the worship of the beast and the receiving of his mark is that which is sure to bring the unmixed wrath of God upon the worshiper or receiver, and this relates to the Old World full as much as to the New. The worship of the beast is adherence to that system, or to some prominent parts of that system, of religion which emanated from Rome. And what nation on earth, professing any regard for the Christian religion, is beyond the reach of all danger in this respect? From the days of Constantine, when the primacy was given to Rome; or from the days of Justinian, when all were subjected to the will of the pontiff—soon becoming the “Sovereign Pontiff”—all nations were compelled to receive their religion from Rome, as they received their laws from Rome under the empire. And more so; for the empire allowed nations to retain their own laws and customs to a great extent, only giving their allegiance to the emperor. But Rome papal was not so complaisant; her rites and her institutions had to be accepted and practiced under penalty of the severest tortures and of death. “And all the world wondered after the beast.” Rev. 13:3.

A query has no doubt arisen in many minds, why we have so long delayed the conclusion of our articles on the “Two Great Compromises.” The reason we now give. In writing out our views of “The American Compromise,” we took ground common to all believers in the Third Angel's Message. If all points had not been understood in their relations, they were yet such as all must receive when presented. But in regard to facts in the Old World the case was different. We felt assured that our brethren generally were not prepared to accept the views which we held in regard to the future of the papal power. We have been engaged in this work nearly thirty-five years. We stood side by side with those whom we felt assured the Lord had set forth to develop the present truth. With that tried company “the unity of the faith” was esteemed more highly than life itself. All were careful to avoid “doubtful disputations.” And we wish that all who have assumed the position of teachers of the present truth had always been imbued with the same spirit. With this in view we concluded to drop the subject for a

season, and not give our views of the compromise in Europe until we were assured that it would not injure the feelings of our brethren. But the action taken at the last General Conference has entirely changed the position of affairs, and we are not only free to write upon these things now, but we have been called upon to do so. We shall not cease to pray that the Lord may guide to the advancement of his truth and to his own glory.