A series of articles from the pen of “C.” in the “Harbinger,” for a few weeks past, seems to demand a brief notice. The writer attempts to show that Rev. xiv. 1–13, is but one view or vision, beginning with the reign of the Lamb on Mount Zion, and extending forward for a space, in the Millennial state. He also proceeds to show that the proclamation of the everlasting gospel, is made AFTER the end of the present age or dispensation; and the second angel’s message, or proclamation, “Babylon is fallen, come out of her my people,” [Rev. xiv. 8; xviii. 2–4] is given AFTER the saints have been caught up to meet their Lord in the air, and have actually begun to reign with him in his kingdom; the third proclamation follows, containing a most solemn warning against the worship of the Beast and his Image, and refers directly to the period when the Two-horned Beast shall require on pain of death, that men shall worship the Beast and his Image and receive his mark. Compare Rev. xiv. 9–11, with xiii. 14–17. The penalty of this worship is given in language of solemn and fearful import. They “shall drink the wine of the wrath of God,” and they “shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.” The torment with fire and brimstone is explained in Rev. xxi. 8; xx. 9, 10; the wrath of God threatened by the third angel is filled up in the seven last plagues, [Rev. xv. 1] which are certainly future when the third angel’s message is given. For further proof on this point, notice the fact that the FIRST PLAGUE is poured out on the very class which the third angel threatens. Rev. xvi. 2, xiv. 9, 10. The everlasting gospel preached after the end! Matt. xxiv. 15. The people of God in Babylon after they have been caught up to meet the Lord in the air, to be forever with him! 1 Thess. iv. 16, 17; Rev. xviii. 2–4. The triumph of the Beast and his Image, and the pouring out of the seven last plagues in the Millennial state! Rev. xx. 1–4. The absurdity of this view, it might be supposed, would be its own refutation. But we notice in this place one fact which directly refutes this view. A comparison of Rev. xiv. 9–11; xv. 1; xvi. 2, shows clearly that the third angel’s proclamation precedes the seven last plagues. Now mark! AT LEAST SIX OF THE PLAGUES PRECEDE THE COMING OF JESUS. Rev. xvi. 12–15. The reasons offered to substantiate this application, are in substance these: 1. Rev. xiv. 1–13, is one connected vision; hence the three messages are not heard until the commencement of Christ’s reign on Mount Zion. 2. The theory which would locate any of these messages in the past, makes Zion, Babylon, the penalty of worshiping the Beast, the one like the Son of man, mean something different from the plain import of the language. 3. The third reason is found in the fitness of the application of these messages to the events of the future. 1. Let us weigh these reasons in the light of scripture testimony. We inquire then, is Rev. xiv. 1–13, one connected view? If we do not mistake greatly, the sixth verse introduces a new vision or view. The language is this: AND I SAW another angel fly in the midst of heaven.” That this language is repeatedly used in the book of Revelation to introduce a new view is evident to all who will examine a few passages. “And I saw another mighty angel come down from heaven.” Rev. x. 1. “And I saw another sign in heaven.” xv. 1. “And I saw heaven opened.” xix. 11. “And I saw an angel standing in the sun.” xix. 17. “And I saw the Beast and the kings of the earth.” xix. 19. “And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand.” xx. 1. “And I saw a great white throne and him that sat on it.” xx. 11. “And I saw a new heaven and a new earth.” xxi. 1. Those quotations show that the expression, “And I saw,” is repeatedly used by the beloved disciple in recording a new view. The argument, therefore, that Rev. xiv. 1–13, is one connected view, rests not on proof, but on assertion. The arguments adduced to prove that Christ’s reign on Mount Zion is future, we do not call in question. None of us believe that that reign is in the past. Relative to Mount Zion itself, we offer one text from the New Testament which brother C. overlooks. “But ye are come unto MOUNT ZION, AND UNTO THE CITY OF THE LIVING GOD, THE HEAVENLY JERUSALEM.” Heb. xii. 22. The 144,000 who were shown to John, upon Mount Zion, were shown to him in the seventh chapter, whilst in the present state. Just before the four winds were loosed, an angel was commissioned to seal the SERVANTS OF GOD.” When this work was accomplished, 144,000 were found to be sealed. This company, therefore, comprises the servants of God at a certain period. That period as shown by the connection, is not the days of the first Advent, but the days of the second. See Rev. vi, vii, viii. 2. We do not admit the truth of the charge contained in the second reason. We believe that Zion is real, and literal and intimately connected with the HEAVENLY JERUSALEM. Heb. xii. 22. As expressed by Macknight’s version, we believe that we “shall come to Mount Zion, and to the city of the living God, the Heavenly Jerusalem.” We believe in Babylon, and in its fall as described in Rev. xviii. “The penalty of the Beast worshipers,” which is the seven last plagues, and a part in the lake of fire, we believe to be real, literal and dreadful. The one like the Son of man is Jesus. Rev. i. 13–18. 3. The fitness of the application of these messages to the future, next claims attention. The first view presented in this application is this: The proclamation of the everlasting gospel “to every nation and kindred and tongue and people, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment, is come,” is located after the end of the present, and in a future dispensation! The gospel which was committed to the apostles, was to be preached “in all the world,” to “all nations,” and then the end should come. Mark, xvi; Mat. xxviii. The preaching of the gospel was committed to Paul in common with the other apostles. 1 Tim. i. 11, 12; ii, 7; and we hear him preaching that God “NOW commandeth all men everywhere to repent; BECAUSE he hath appointed a day, in the which he will judge the world in righteousness.” Acts xvii. 31. The gospel committed to Paul extended no further than to “the end.” “A gospel,” that should be preached in the “day in the which God shall judge the world by Jesus Christ,” is “another gospel,” than that preached by Paul, “and one that has no Saviour in it.” We would seriously, yet kindly, inquire whether the language of Paul is not strictly applicable in this case; “But though we, OR AN ANGEL FROM HEAVEN, preaching any other gospel unto you than that we have preached unto you, let him be accursed.” Gal. i. 8. It is evident, however, that the proclamation of the first angel, pertains to the last great work of salvation, the finishing of the proclamation of the gospel of Jesus. In other words, it evidently synchronizes with what Christ terms “this gospel of the kingdom,” which was to be preached in all the world for a witness, and then the end should come. That this proclamation of the coming kingdom, and that the hour of God’s judgment is come, has been made through the world, is a fact well established. It rests upon the most weighty testimony viz: the prophetic history of the world. Dan. ii, vii, viii; Matt. xxiv; Rev. vi, viii, ix, xi; the prophetic periods, Dan. viii, xii; Rev. ix, xiii; and the signs of the times, Matt. xxiv; Luke xxi; 2 Tim. iii. It has been attended in the most wonderful manner by the power of the Holy Spirit. We would rather by far be joined with those Pharisees and Lawyers who rejected the counsel of God against themselves, not being baptized of John, than to be with those who have rejected this solemn proclamation. Mark the language. It does not read, the judgment has come,—but, FOR THE HOUR of his judgment is come; implying that a brief space in which mercy yet lingered, remained to the unprepared. Nor does the quotation from Isaiah [iii. 7.] avail much for Brother C. If the apostle Paul is correct in his application of this text, it is evident that the proclamation of “the glad tidings of good things” is made in the present dispensation and not after the gospel shall have ended. Read Rom. x. 11–17, and answer, does not this portion of scripture apply to the preaching of the gospel in the present dispensation? The second angel’s message is next applied. Babylon is the literal city of Rome. The seven heads of the Beast on which the woman, or Babylon sits, are the seven mountains on which Rome is built. The fall of Babylon, is the overthrow, or burning of Rome. Such, in a few words, is the “literal” position of brother C. The reason offered to prove that Babylon is a literal city, is this: The angel in his application of the woman, styles her a city; and, (to express his idea in words) the explanation of a symbol is never given in symbols, but is always literal. That this is not a universal rule, is evident from Rev. xi. 3, 4. The two witnesses are there explained to be “the two olive trees, and the two candle sticks;” which explanation cannot be understood literally. The meaning is transferred to other symbols, which symbols are elsewhere, clearly explained. Jer. xi. 16, 17; Rom. xi. 17–25; Rev. i. 20. So in this case. When the angel tells John that “the woman is that great city which reigned over the kings of the earth,” we understand him to refer to that same “great city” which an angel had just before pointed out to John. Rev. xi. 8–13. In the street of this great city the witnesses were to lie three years and a half. And in verse 13 we read, that a tenth part of the city fell. This event is included in the second woe. No one, it is believed, applies the great city in Rev. xi, to Rome, or to any other literal city. We will notice this point again. The seven heads are seven mountains. This explanation, according to brother C., must be literal; that is, the heads of the Beast are seven mountains of earth! If so, they are quite unlike the four heads of the Leopard, [Dan. vii.] which denoted the four kingdoms, into which Grecia was divided. Nor does this view make very good sense when it is applied to Rev. xiii. “I saw one of his heads,” says John, as it were wounded to death; (margin, slain;) and his deadly wound was healed.” Can any one tell how, or when one of the seven hills of Rome received a deadly wound by the sword? And how, and when was that mountain healed? There is literality about this to be sure; it is literally an absurdity. The version of Prof. Whiting, however, makes this subject entirely plain. “The seven heads are seven mountains, and they,” (the seven mountains) “are seven kings.” Thus the angel gives a double explanation to the symbol used. It is easy to understand how one of the seven kings or kingdoms could receive a deadly wound. This view demonstrates the fact that a literal city was not intended by the angel. For a literal city cannot sit upon symbolic mountains. A woman being the acknowledged symbol of the church, [Rev. xii; Eph. v. 22–32; 2 Cor. xi. 2; Jer. vi. 2.] and the church being compared, by Christ, to a city, [Math. v. 14] we understand the woman seated upon the Beast, to denote the corrupt church united to the civil power. The fall of Babylon, brother C. explains to be the destruction of Rome. This fact is to be “announced by the second angel throughout the earth.” A voice from heaven (see Rev. xviii. 2) follows this announcement, saying “Come out of her my people.” We would inquire with all candor, how the people of God can be called out of Rome after it has been destroyed! And how can they escape the plagues that were to come on Rome, by coming out of her, after she has been destroyed? Verse 4. And how comes it that the people of God are in Rome, after they have been caught up to meet the Lord in the air, to be forever with him? Or, as expressed in Chap. xi, the servants of God are around his throne, when they witness the smoke of her burning. But perhaps brother C. will vary his application of the term Babylon, and make it include the Papal church; so that when Rome shall have been burnt, after the Advent, there shall be a great call to come out of the Papal church. But Papacy and its kindred abominations are to be destroyed by the brightness of Christ’s coming. 2 Thess. i. 7–10; ii. 7, 8. How much more natural is the plain account of Babylon’s fall in Rev. xviii. The fall of Babylon renders her the hold of foul spirits, and a cage of unclean and hateful birds. This shows that it is not her destruction, but that it is a moral fall, and denotes her rejection and perfect apostasy.—The people of God are then called upon to flee out of her, lest they receive of her plagues, and be overwhelmed in her destruction. Who, that will compare the corrupt bodies described in 2 Tim. iii, and in Rev. xviii, can doubt their identity! And how evident it is that we now stand, where but a brief space, intervenes between us, and the pouring out of Babylon’s plagues. The writer next proceeds to notice the third angel. He presents no arguments to show that this applies to the future, but in view of what he has already said, treats it as an established fact. Let us examine the propriety of this application. That the solemn warning against the worship of the Beast and his Image, and the reception of the Mark, refers to the period when men will be required to do these things, on pain of death, cannot be doubted by those who will take pains to compare Rev. xiv. 9–11, xiii. 14–17. What a period must “the times of the Restitution” be, if such a scene as that described in Rev. xiii. 14–17, is to be realized in it! How much more befitting is such a scene, for that time of trouble such as never was! But by turning to Rev. xx. 1–6; it will be seen that the period of triumph to the Beast and his Image, and the reception of the Mark, precedes, but is not contemporary with, the reign of the saints. See also Rev. xv. 2. The penalty of this worship is too clearly described in the Book of revelation to be doubted, or, set aside. The wrath of God is described in Rev. xv. 1. The torment with fire and brimstone is described in Rev. xxi. 8. The language of verse 12, “HERE, IS THE PATIENCE OF THE SAINTS: here are they that keep the commandments of God and the faith of Jesus,” entirely overthrows the application of these messages to the period when the saints shall receive their REWARD. The SAINTS are in their PATIENCE, at the close of the third angel’s proclamation. “We have need61of patience,” says Paul, “that after ye have done the will of God, ye might receive the promise.” Heb. x. 35–39. “In your patience,” says Christ, “possess ye your souls.” Luke xxi. 19. “Be patient therefore brethren UNTO the coming of the Lord.” James v. 7. Can any one believe that the saints will have to possess their souls in patience, in the kingdom of God? or that they will “have need of patience,” AFTER THEY SHALL HAVE RECEIVED THE PROMISE? [1 John ii. 25.] or that they will be required to exercise patience AFTER THE COMING OF THE LORD? Yet if brother C. be correct in his application, this period of the saints patience refers to the future period of their reign with Christ! Rev. xx. “Here are they that keep the commandments of God and the faith of Jesus.” How evident it is that this refers to the period when “the remnant” (on whom the dragon is yet to make war) are KEEPING “THE COMMANDMENTS OF GOD” and the faith of Jesus; [Rev. xii. 17;] and not to the period when those who keep them shall have entered in through the gates into the City. Rev. xxii. 14. Or to the period when the saints are living by faith, [Heb. x. 38, 39.] and not to the period when they shall have received “the END OF THEIR FAITH, THE SALVATION OF THEIR SOULS,” 1 Pet. i. 9. And we would here inquire whether this company is composed of those who do and teach the commandments, or of those who break them, and “teach men so?” Math. v. 17–19. But verse 13, which pronounces a blessing on the “dead which die in the Lord from henceforth,” contains a testimony that cannot be evaded. It shows that this vision relates to a period prior to the first resurrection. Rev. xx. 4–6. No one, it is believed, who credits the word of God, expects that the saints will die after they have put on immortality, which event occurs at the last trump. 1 Cor. xv. 51–56. Bro. C. perceives that this is fatal to his theory, and attempts to evade it, by saying that this is not a part of the vision, but an unconnected sentence, “a declaration of a great and glorious truth.” His whole theory rests upon the position that Rev. xiv. 1–13, is but one connected view and this assumption he is now obliged to abandon. We cannot forbear an expression of sorrow and regret that such arguments as these should be brought to oppose the truth. Not only do they show a disposition to break down those prophecies which describe the Advent Movement, but even the hope of the church, immortality, the kingdom, deliverance from persecution, and the recompense of the reward,—all, all are dissipated into thin air. Or, rather, instead of having, those who have gotten the victory over the Beast and his Image, live and reign with Christ a thousand years, they are, after the coming of Christ, still in Babylon, exposed to the wrath of the Beast and his Image, still in the period of their patience, and yet liable to the grasp of death! Well is it for the church of Christ that her hope is laid up in heaven, [Col. i. 5.] and that it is not in the keeping of frail men. We hope for the things promised—the kingdom of God, the first resurrection, immortality, to reign with Christ a thousand years in triumph over the Beast and his Image! And the things for which we hope, we are also waiting for with patience. God grant that our hope may be like an anchor to the soul, and that by it, having laid hold on the reality, we may hold it fast until Christ our Life shall appear.
Jackson, (Mich.), Nov. 21st, 1851.