The beast, against the worship of which the message warns, is described in Rev. 13: 1–10. He is the successor to the dragon of the previous chapter, receiving his power, and seat, and authority, from him; and, having the same number of heads and horns, is doubtless but another phase of the same great power so noted in prophecy—the Roman. The beast comes up out of the sea, the same as the four beasts of Dan. 7, and is evidently the fourth of that series in its second phase, i. e., under the rule of the little horn. The four beasts of Daniel's prophecy are admitted by all expositors to represent the four successive empires of Babylon, Persia, Greece, and Rome. The ten horns represent the ten kingdoms into which Rome was divided; and the little horn which arose among the ten, Protestants believe represents the Roman papacy or popedom. The rise of the little horn, as shown to Daniel, indicates the same change in the Roman government which in Revelation is described in the act of the dragon in giving his power, his seat, and authority, to the beast. Before the change, paganism was the ruling religion of the empire; after this, popery bore rule under the guise of Christianity.
Any one who will compare the description given of the little horn of Dan. 7, with that of the beast of Rev. 13: 1–10, will find abundant evidence that they both apply to the same power. We give the points of identity as arranged by another in “Thoughts on Revelation,” pp. 213, 214, as follows:
“1. The little horn was a blasphemous power: ‘He shall speak great words against the Most High.’ Dan. 7: 25. The leopard beast of Rev. 13: 6, does the same: ‘He opened his mouth in blasphemy against God.’”
“2. The little horn made war with the saints and prevailed against them. Dan. 7: 21. This beast also, Rev. 13: 7, makes war with the saints and overcomes them.”
“3. The little horn had a mouth speaking great things. Dan. 7: 8, 20. And of this beast we read, Rev. 13: 5, ‘And there was given him a mouth speaking great things and blasphemies.’”
“4. The little horn rose on the cessation of the pagan form of the Roman Empire. This beast does the same, for the dragon, Pagan Rome, gives him his power, his seat, and great authority.”
“5. Power was given to the little horn to continue for a time, times, and the dividing of time, or 1260 years. Dan. 7: 25. To this beast also power was given for forty-two months, or 1260 years. Rev. 13: 5.”
“6. At the end of that specified period, the dominion of the little horn was to be taken away. Dan. 7: 26. At the end of the same period the leopard beast was himself to be ‘led into captivity,’ Rev. 13: 10. Both were fulfilled in the capture of the pope in 1798.”
In fulfillment of these prophecies, the papacy arose among the ten pagan kingdoms of the old Roman Empire, a power, “diverse,” or different, from the others, from the fact that it held a different religion, professing to be the head of the church of the Prince of Peace, whose “kingdom is not of this world.” We date the reign of the papacy from the plucking up of the third of the three horns—the Ostrogoths—who were opposed to that power. They were subdued by the power of the Emperor Justinian, in A. D. 538. Then it was that the dragon (pagan Rome) gave to the beast (papal Rome) “his power, and seat, and great authority.” Then the decree made by the emperor three years before, that the bishop of Rome should be the supreme head of the church, was ratified by force, the last obstacle being removed. The “time, times, and a half,” the “forty-two months,” the “one thousand two hundred and three score days” (1260 years), beginning in A. D. 538, would terminate in A. D. 1798, at which point the French subdued the pope, and he was “carried into captivity;” the “deadly wound” was inflicted which was afterward healed. Here was fulfilled the prediction, “They shall take away his dominion,” not by destroying the power at once, but “to consume and to destroy it unto the end.” Dan. 7: 26. Since 1798 the superannuated “Man of Sin” has been in a consumption, but he will not die till “the end,” when he will be destroyed by the glory attending the second advent of Christ, when he shall be “revealed from Heaven in flaming fire.” Says Paul,29“Whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming.” 2 Thess. 2: 8.
We come to this conclusion: The beast of Revelation which we are forbidden to worship, is identical with Daniel’s little horn, and Paul’s Man of Sin; so that whatever is affirmed of one is true of the others. But are Protestants in danger of being found, at the close of probation, following the dictates of the papacy? We shall be prepared to answer when we learn what the papacy has done. R. F. COTTRELL.
The Order of Events in the Judgment.
NUMBER ELEVEN.
The act of blotting out is not the only event in the final disposal of the sins of those who overcome. The removal of their sins from the sanctuary, at the conclusion of the high priest’s work therein, is followed by a most remarkable transaction. The sins thus removed from the temple of God are placed upon the head of the scape-goat. But our Lord Jesus Christ cannot be typified by this goat; for the sins of men were laid upon him before the work of his priesthood began in the sanctuary; but the scape-goat receives the sins from the sanctuary after the whole work of the priest is completed therein. The sins thus placed on the scape-goat never pass from him to any other being or object.
But those goats which were slain in sacrifice for sin, had the sins of the people laid on them before the high priest entered the sanctuary to sprinkle the blood of sin-offering before God. Indeed, it was by this very means that the sins of the people were transferred to the sanctuary. This work represents the sacrifice of the Son of God for us, and his ascension to Heaven to plead the cause of his people. But when his work therein is accomplished, and the sins of the people of God are removed thence (see Heb. 9: 22, 23), that being who receives them at the hand of our High Priest to bear them to a land not inhabited, can be no other than Satan, the author of sin. The fulfillment of this will be when Satan, at the commencement of the 1000 years, is confined to the desolated earth, his dreary prison during the long space between the two resurrections. Rev. 20: 1–7.
That the ancient people of God understood the scape-goat to represent not Christ, but Satan, the following testimonies will show. It will be seen, moreover, that there is direct evidence that Satan is intended in the very signification and use of this word.
Charles Beecher, in his work entitled, “Redeemer and Redeemed,” pp. 66–70, says:
“Two goats were to be presented before the Lord by the high priest. They must be exactly alike in value, size, age, color,—they must be counterparts. Placing these goats before him, the high priest put both hands into an urn containing the golden lots, and drew them out, one in each hand. On the one was engrossed, LA YEHOVAH (for Jehovah), on the other, LA AZAZEL (for Azazel).
“The goat on which the lot La Yehovah fell was slain. After its blood had been sprinkled in the holy of holies, the high priest laid his hands on the head of the second goat, confessed the sins of the congregation, and gave him to a fit man to lead away and let go in the wilderness; the man thus employed being obliged to wash his clothes and person before returning to the congregation.”
Mr. Beecher states two views respecting the meaning of this term, Azazel, each of which he shows to be manifestly untrue. He then gives his own view as follows:
“The third opinion is, that Azazel is a proper name of Satan. In support of this, the following points are urged: The use of the preposition implies it. The same preposition is used on both lots, La Yehovah, La Azazel; and if the one indicates a person, it seems natural the other should, especially considering the act of casting lots. If one is for Jehovah, the other would seem for some other person or being; not one for Jehovah, and the other for the goat itself.
“What goes to confirm this is, that the most ancient paraphrases and translations treat Azazel as a proper name. The Chaldee paraphrase and the Targums of Onkelos and Jonathan would certainly have translated it if it was not a proper name, but they do not. The Septuagint, or oldest Greek version, renders it by ἀποπομπαῖος, a word applied by the Greeks to a malign deity, sometimes appeased by sacrifices.
“Another confirmation is found in the Book of Enoch, where the name Azazel, evidently a corruption of Azazel, is given to one of the fallen angels, thus plainly showing what was the prevalent understanding of the Jews at that day.
“Still another evidence is found in the Arabic, where Azazel is employed as the name of the evil spirit.
“In addition to these, we have the evidence of the Jewish work, Zohar, and of the Cabalistic and Rabbinical writers. They tell us that the following proverb was current among the Jews: ‘On the day of atonement, a gift to Sammael.’ Hence Moses Gerundinensis feels called to say that it is not a sacrifice, but only done because commanded by God.
“Another step in the evidence is when we find this same opinion passing from the Jewish to the early Christian church. Origen was the most learned of the Fathers, and on such a point as this, the meaning of a Hebrew word, his testimony is reliable. Says Origen: ‘He who is called in the Septuagint ἀποπομπαῖος, and in the Hebrew Azazel, is no other than the devil.’”
“Lastly, a circumstance is mentioned of the Emperor Julian, the apostate, that confirms the argument. He brought as an objection against the Bible, that Moses commanded a sacrifice to the evil spirit. An objection he never could have thought of, had not Azazel been generally regarded as a proper name.
“In view, then, of the difficulties attending any other meaning, and the accumulated evidence in favor of this, Hengstenberg affirms with great confidence that Azazel cannot be anything else but another name for Satan.
“The meaning of the term, viewed as a proper name, was stated in 1677, by Spencer, Dean of Ely, to be Powerful Apostate, or Mighty Receder.”
Mr. Beecher, on the seventy-second page of his work, states that Prof. Bush considers Azazel to be a proper name of Satan.
Gesenius, the great Hebrew lexicographer, says:
“Azazel, a word found only in the law respecting the day of atonement. Lev. 16: 8, 10, 26. . . . By this name is probably to be understood originally some idol that was appeased with sacrifices, as Saturn and Mars; but afterwards, as the names of idols were often transferred to demons, it seems to denote an evil demon dwelling in the desert and to be placated with victims, in accordance with this very ancient and Gentile rite. This name Azazel is also used by the Arabs for an evil demon.”
Milton represents Azazel as one of the fallen angels, and the standard-bearer of Satan:
“That proud honor claimed
Azazel as his right, a cherub tall;
Who forthwith from the glittering staff unfurled
The imperial ensign.” —Paradise Lost, b. 1.
The “Comprehensive Commentary” has the following important remarks:
“Scape-goat. See different opinions in Bochart. Spencer, after the oldest opinions of the Hebrews and Christians, thinks Azazel is the name of the devil; and so Rosenmüller, whom see. The Syriac has Azazel, the angel (strong one) who revolted.”
“Cassell’s Illustrated Bible” speaks thus of the scape-goat:
“We offer the following exposition as much more likely, and much more satisfactory: That Azazel is a personal denomination for the evil one.”
Certainly, these are very important testimonies to show that Satan is typified by the scape-goat. To show the reasonableness of that act which rolls back upon Satan the sins of the people of God, and also to define the nature of the act, let us carefully state the case. Every sin committed by men is instigated by Satan. This part of the transgression is the sin of Satan alone, and belongs solely to him whether men repent or not. But consenting to the tempter, and obeying him, is the sin of the one tempted. This part of the transgression will, in the case of all who avail themselves of the work of our High Priest, be placed upon the antitypical scape-goat, Satan, and he will have to bear the full punishment of all such sins.
One of the most important events, therefore, in the opening of the great day of Judgment, is that of placing the sins of the overcomers upon the head of the great author of sin. The fallen angels will, no doubt, share with their great leader in this fearful burden of guilt. Satan and his angels are reserved to the judgment of the great day. And one of its first events after the righteous are made immortal, is that they are exalted to sit in judgment upon the fallen angels. Jude 6; 2 Pet. 2: 4; 1 Cor. 6: 2, 3.
The Good We Might Do
—We often omit the good we might do in consequence of thinking about that which it is out of our power to do.
The Child Shall Die an Hundred Years Old.
By George I. Butler
The prophecy in Isa. 65, where these words occur, has occasioned much comment. Those who believe in the doctrine called “Age to Come,” rely upon this scripture to prove that after Christ’s personal return to this earth, and he has commenced his reign of one thousand years, death will prevail. We propose to briefly examine this chapter and see if anything in it contradicts our view. We believe that at the second coming of Christ all the living wicked will be slain and all the righteous made immortal. The righteous will ascend to the New Jerusalem, and there reign with Christ during one thousand years, and then the saints, with Christ and the holy city, shall descend to this earth which has lain desolate. The wicked dead shall be raised, and with Satan shall come up around the holy city, and shall be utterly destroyed by fire rained upon them from heaven; this earth shall then be one vast lake of fire from which God shall bring a new earth wherein dwelleth righteousness. A few of the scriptures upon which we rely to prove these positions are as follows: Rev. 19:12–21; 20; 21:1–10; Jer. 25:15–33; 4:19–27; Isa. 24; 34; 1 Thess. 4:15–17; Matt. 5:12; John 13:36 with 14:1–3; 2 Pet. 3:7–13. Is there anything in Isa. 65:17–25 that disproves these positions? It reads as follows: “For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come upon the heart [margin]. But be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days; for the child shall die a hundred years old; but the sinner being a hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat; for as the days of a tree [the tree of life, the Septuagint version reads,] are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock; and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord.”
All will admit this scripture is intimately connected throughout. It commences with a prophecy of the new heavens and new earth. It next speaks of Jerusalem. From the expression used it is evident that it is the same Jerusalem brought to view in the last chapters of Revelation. The voice of weeping and crying are no more to be heard, So the beloved disciple says “sorrow and crying” shall be no more. Rev. 21:4. The holy mountain of God is in it; verse 25. So we learn in many other scriptures that Mount Zion is in New Jerusalem. It takes place when the people of God have their “rejoicing.” This can but refer to the time when Abraham, Isaac, and Jacob, and all the people of God, are safe in that “city which hath foundations,” for which they looked, Heb. 11:10, when the “children” rejoiced with their “mother.” Gal. 4:26. The sudden change in the first verse of this prophecy, from the new heavens and earth to the New Jerusalem, is suggestive, and helps us to understand the point of time when it meets its fulfillment. Let us30
go, then, to another scripture, where the same events are recorded with additional particulars. Rev. 21:1, brings to view the new heavens and earth. But previous to this, in chap. 20:9, the apostle sees the holy city and the saints on the earth, when it is very evident the new heavens and earth had not yet come. They are on the earth in connection with the final punishment of the wicked, after the second resurrection has taken place, at the close of the one thousand years. Verses 5, 8, and 9.
The presence of the “beloved city,” in which are the saints of God on the earth during the punishment of the wicked and before the new heavens and earth are ushered in, is made necessary that many scriptures may be fulfilled. Thus, the Saviour says, “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and ye yourselves thrust out.” Luke 13:28. Also in that remarkable prophecy in Isa. 33:10, speaking of the time when the Lord shall rise up, he speaks of the wicked being as the burnings of lime and as thorns cut up which are burned in the fire. That class would utterly perish. But in the 14th verse he asks the question, “Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” And answers immediately, “He that walketh righteously and speaketh uprightly, he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutting his eyes from seeing evil.” “His place of defense shall be the munitions of rocks; bread shall be given him; his waters shall be sure. Thine eyes shall see the King in his beauty.” “Thine heart shall meditate terror.”
To my mind it seems very clear that this scripture meets its fulfillment at the same time of which the Saviour speaks, when the wicked see the reward of the righteous and the righteous see the reward of the wicked. The righteous are in a “place of defense.” From what? From the terrible punishment rained upon the heads of the wicked. When they shall be as “thorns cut up” which shall be “burned in the fire.” “When the sinners in Zion are afraid” “and fearfulness hath surprised the hypocrites.” The righteous at this time contemplate two things: “Their eyes see the King in his beauty,” their heart “meditates terror.” In the city, Jesus is in his glory; without, is a world on fire. Oh! my soul, what a contrast. Wicked men are consuming as the fat of lambs. Then are the words of the psalmist fulfilled, “when the wicked are cut off, thou shalt see it.” Ps. 37:34. How plain, then, that the righteous are on the earth within the holy city at a point of time before the destruction of the wicked, and in immediate connection with it where they can fully behold it. And it is at this point of time that Isa. 65:20, has its fulfillment. The prophet’s mind is first directed to the glorious fact that there is to be a “new heaven and new earth” created. It is next called to the point of time just previous, when the sinner, even though he may be an “hundred years old, shall be accursed.” When does the curse of God come upon the sinner? Just previous, as we have seen, to the creation of the new heavens and new earth, Peter, in his second epistle, makes this very plain. Chap. 3:7: “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition [destruction] of ungodly men.” “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” “Wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” Where does Peter find his “promise”? In the very scripture we have under examination. Isa. 65:17. And it is remarkable how beautifully these two scriptures harmonize and explain each other. Peter gives us an inspired comment upon Isa. 65:17. He tells us plainly that the “perdition of ungodly men” comes just before the new heavens and new earth. That the great burning day results in the new creation; from
the ashes of the old creation the new springs forth, wherein dwelleth righteousness. The career of the wicked closes with the old creation. We have seen from other scriptures that the righteous are on the earth and see this result during its accomplishment.
When, then, does the “child die an hundred years old”? Both the righteous and wicked are on the earth when the curse of God falls on the sinner. “The wages of sin is death.” Here are gathered the sinners of all ages and the saints of all ages. The antediluvians are there. Of these who died natural deaths, who lived the main portion of their lives before the flood, we have left on record in Genesis the ages of nine persons, including Noah. Their ages are respectively, Adam, nine hundred and thirty; Seth, nine hundred and twelve; Enos, nine hundred and five; Cainan, nine hundred and ten; Mahalaleel, eight hundred and ninety-five; Jared, nine hundred and sixty-two; Methuselah, nine hundred and sixty-five; Lamech, seven hundred and seventy-seven; Noah, nine hundred and fifty. The average of these is almost nine hundred and twelve years. The case of Lamech seems a remarkable exception. He did not live so long as the average unto one hundred and thirty-five years. It would seem to show that it was not God’s design that he should live till the flood. We are not informed that this average of life was anything remarkable for that age of the world. In most of these instances there seems to be a remarkable uniformity. All but two of the instances given of the antediluvians, and in fact the only record existing in the world of the age of man before the flood, makes the average of life then, over nine hundred years. What a contrast with the present. Now the average length of life is not far from thirty years. It is customary to call persons children at the age of five or six years, or even older. In Gen. 21:15, 16, Ishmael is called a child, while it is evident from the circumstances and chronology, he must have been eighteen or twenty years old. The average of human life, then, must have been as high as one hundred and fifty years. By the same rule it would be proper to call one a child at one hundred years of age when the average was upwards of nine hundred years, as it was before the flood. Persons at that age would be morally accountable of course. Therefore their cases would come into the judgment, and if they died without repentance, would come up in the second resurrection, and be among the immense throng outside the holy city, and would suffer the pains of the second death, with the sinners upon whom the curse of God then falls. All the circumstances of the case, and the scriptures which speak of the punishment of the wicked at that point of time, clearly proves that antediluvian children of a hundred years old will then and there die.
To suppose, as some do, that these deaths occur in the city of God and after the new heavens and earth are created, plainly contradicts, not only other scriptures, but this very one which is supposed to teach it. Verse 19 says, “the voice of weeping shall no more be heard in her; nor the voice of crying.” Will people in the city of God care so little for their children that they will not manifest as much affection at their death after being with them a hundred years, as people do now? It would seem they had lost natural affection. But the Revelator, when speaking of this same city, Rev. 21:4, says, there will be no death nor pain, and the Saviour says they shall be “as the angels,” neither shall they “die any more.” The prophet in verse 20 plainly speaks of a particular point of time, after which there shall neither be births nor deaths, nor becoming old. “There shall be no more thence an infant of days, or an old man that hath not filled his days.” The word “thence,” means from this point onward. From this point of time, then, there will never be an infant of days. Of course there never could be another birth then. God’s plan of gathering out of all nations “a people for his name,” that the earth may be “inhabited,” is now accomplished, and from this point onward there never is to be “an old man that hath not filled his days,” none who are prematurely old. “They shall not plant, and another eat.” How plain, then, that there will be no death among those who are inside the city of God, for of course if there were
death among them those who succeeded would eat of what their predecessors had planted. “For as the days of the tree of life [Septuagint] are the days of my people;” this is the reason why one shall not plant and another eat. Those who are there will live forever. Oh, blessed thought! In the last verse of the prophecy, the reference to the beasts and their diet and habits, shows very plainly that it is the new creation. The nature of these animals has been changed. It would be a natural impossibility that the lion could be made to eat straw like the bullock before he had been created anew.
Thus our view of the events taking place in connection with the punishment of the wicked and the new creation, agrees with Isaiah and Peter, and makes a beautiful harmony; and this very scripture which is relied upon to prove the contrary, can only be harmonized by adopting it as it stands written in King James’ version. But taking Pagnini’s version there is not even a seeming contradiction. This is as follows: “There shall not be any more carried out from thence to burial an infant of days, or a youth, or an old man who hath not filled his time; for the man of a hundred years shall be a youth.” How beautifully harmonious is truth.
GEO. I. BUTLER.
Richland, Iowa, Dec. 15, 1869.
“Advent-Christian Conference of North America.”
By John Harvey Waggoner
This is the title taken by a body which met in Rochester, N. Y., Wednesday, Nov. 17, 1869, and held its sessions over the following Sunday. It was composed of delegates present from thirteen States and the Canadas.
No “platform” was adopted, though it was designed to adopt one. Whether their failure in this respect is to be ascribed to a fear of everything looking like a creed or article of faith, or to opposing elements in the body, I am not able to say.
A resolution was passed recognizing the right of women to labor publicly. Also a proposition was adopted to publish a book on their faith and to advertise it extensively.
The following resolution was passed, which must be of some interest to all calling themselves Adventists:
“Resolved, That this body will recognize as Advent ministers only those preachers who bear letters of commendation from conferences co-operating with it; or, from localities where no conference yet exists, from churches rendering similar co-operation.”
That class of Adventists represented by the Advent Herald, if we are not much mistaken, was not represented in that body. So far as looking for the coming of the Lord is concerned, we do not know why their faith is not as genuine and sincere as that of any class bearing the “Advent” name. They have quite a number of ministers of undoubted ability, and, so far as we know, of undisputed piety. ’Tis true, they generally hold to the immortality of the soul, a denial of which is, by some, supposed to constitute any one an Adventist. But many deny the immortality of the soul who have no particular interest in the advent, while William Miller and most of his fellow-laborers were firm believers in that doctrine. We cannot see the propriety of measuring any one’s faith by his co-operation with a certain “Conference,” while it is yet quite possible that his faith on a Bible basis is as correct and genuine as that of the members of that Conference. The action of the Conference presents a precedent fraught with evil consequences, as its unavoidable tendency is to create division between those who, on Bible principles, might walk together as brethren.
A resolution was also passed indorsing the Crisis and Times, so that these periodicals are the organs of the body. Now we have been, at different times, thrown into the society of the managers of these papers, and they have ever treated us with the utmost courtesy, and greeted us in a brotherly manner. This leads us to query how, or by whom, this resolution was introduced, or under what influence it was passed; and whether the said organs of the body can act and speak their own feelings and carry out the action of the body. And as to our faith, we are willing to undertake to show that we hold more nearly to the “original advent faith,” than any other body bearing the name; and that we are alone following the chain of prophecy down to the coming of the Lord. We shall still strive to “make full proof of our ministry,” without the least desire to “resolve” that we alone are the ministry! We do not speak to find fault with their action—it does not affect us; but we cannot fail to notice it inasmuch as many co-operating with that body have not failed to charge us with being “exclusive” in our faith and feelings. Consistency demands that they now acknowledge that the charge does not lay on us.
They adopted a constitution and elected the necessary officers to effect a permanent organization; and transacted some other business not of general interest.
I was favored with the privilege of attending its sessions on the first day, and much regretted that my business would not permit me to remain through the entire meeting. J. H. WAGGONER.
Reproof
By Jon. Clarke
Items.
REPROOF does not hurt the Christian; even the reproaches of a Shimei are received with humility, as permitted of God for wise designs.
If we are in danger of murmuring because we have so little of the good things of this life, let us overcome it by giving a part of our little to some one more needy than ourselves. Gloomy, despondent feelings are often dispelled by dispensing kindness to those who are in circumstances of real want and sorrow.
It would be better to be less sensitive to the scorn and hatred of the world, and far more sensitive to the dictates of God's word, and the calls of his Spirit.
Jesus loved the young man who came inquiring the way of life; but the love of Jesus did not save the amiable youth because his love was concentrated upon his possessions.
It is as important to prepare the mind of the pupil to receive instruction, as to qualify the teacher for his duty in giving instruction. Do parents always think of this? JON. CLARKE.
The Scoffer's Fate.
By I. D. Van Horn
“KNOWING this first, that 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. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished; but the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” 2 Pet. 3:3-7.
There are a few facts in the above scripture that are worthy of notice. Wherever the last days are mentioned by any of the Bible writers, as in this case, they speak of them as a time of great apostasy and wickedness. There have been scoffers in every age, but the last days are to be especially marked by these characters.
It may be readily inferred from this testimony of the apostle, that the people of God, at this time, will be believing in and proclaiming the doctrine of the second coming of Christ, which is made a subject of ridicule by these scoffers; for they say, “Where is the promise of his coming.” To them, all things continue as they were from the creation. They do not see evidence sufficient in the signs that have been given, or in the fulfillment of prophecy, to have faith in the Lord's coming, and they turn it into ridicule.
But there is one thing in the apostle's statement that should cause serious reflections in their minds. He refers them to the time of the flood. There were scoffers in Noah's day. They, no doubt, looked upon him as a great fanatic, yet they could not condemn his character or his life. He faithfully warned them of their danger, yet they went on in their evil work, growing worse and worse, till they were stopped by the overflowing waters of the flood. The scoffers of the last days, are willingly ignorant of this. The Saviour once said, “As it was in the days of Noah, so shall it be also in the days of the Son of Man.” Luke 17:26. They ought to learn a lesson from God's dealings with this class of people at the flood, and take warning from it. But they are careless. Like their predecessors, they walk after their own lusts, till “every imagination of the thoughts of their hearts is only evil continually.” Gen. 6:5.
But a more terrible doom awaits them, than those in Noah's day. The same “word of God” that commanded the waters to overflow the world and destroy the wicked then, has said, “The heavens and the earth, which are now, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” “It is a fearful thing to fall into the hands of the living God.” Heb. 10:31. When Jesus ceases to plead before the Father for guilty man, there will be nothing then to cover the poor sinner from the wrath of God. The devouring fire is reserved to consume those who feel to ridicule and scoff at the work of God in the last days. Oh, dreadful doom! May all who read this flee to the shelter of the cross and shun the scoffer's fate.
I. D. VAN HORN.
The Price Paid for a Sermon
SOME one curious in these matters has made a calculation in regard to the salaries paid to ministers in this country and the number of sermons preached, that the average price paid for a sermon, take the land through, is only three cents.
Performing Life’s Allotted Labor
If half the pains were taken by some people to perform the labor allotted to them that are taken by them to avoid it, we should hear much less said about the troubles of life, and see much more actually performed.
Dedication at Potterville, Eaton Co.
By Joseph Harvey Waggoner
In company with Bro. Littlejohn, I went to Bro. Carman's in Windsor, on the 31st. ult., to hold a two days' meeting and dedicate their house of worship. On account of some failure in the appointment, the attendance was not as large as might have been expected. Bro. Carman went to Sebastopol, a few miles north-east, where the Methodists were observing a “watch-night,” and gave the appointment there. Eld. Bell, the circuit preacher, promptly took up his appointment in that place for Sunday, also that in the school-house in Potterville, to give the people who desired, the opportunity to attend our services. He also attended part of the time, probably all his engagements would allow. In these days of unreasoning prejudice against “Adventism,” such courtesy is well worth mentioning, and will be kindly remembered and reciprocated as occasion may offer.
On Sabbath morning, Jan. 1, Bro. Littlejohn gave us a heart-cheering discourse on Rev. 22:14. While millions of people were wishing each other, “Happy New Year!” and each seeking for happiness in his own direction, he showed that the true way to be happy—as the word “blessed” in the text may be properly rendered—is to keep God's commandments. And such happiness is not only for “New Year's,” but for all time and for eternity. How blind to their best interests are the mass of the people.
On Sunday morning, the house was well filled, and the dedicatory sermon was listened to with good attention and apparent interest. And in the afternoon a good congregation assembled, though it was stormy. But in the evening the storm was exceedingly tedious, and the attendance small.
The scattered brethren of Windsor, Charlotte, and Oneida, not a large number, have shown a commendable energy in erecting this house, and the community around have taken an interest in the work and rendered them some assistance. May God prosper the interest and efforts of the brethren, that the house may always be used by devoted worshipers.
On Monday, I returned to Battle Creek in an open wagon, against a cold, piercing wind; but happy in the privilege of yet doing something for the glorious cause of truth. J. H. WAGGONER.
SUSAN ELMER
By Susan Elmer
From Sr. Elmer.
Dear Brethren and Sisters: I would say that I am still striving to press forward in the glorious cause of my Master. I feel lonely and somewhat tried, but am trying to trust all in the hands of Him who careth for his children. I know the promise of God is sure, and oh, how sweet to confide in him. How the glorious hope has sustained his people in all ages, whether in dungeons, or consigned to the flames; among lions, or banished far away where no sound of human voice could reach them; and although they died, not having received the promises, but having seen them afar off, they reached forward and claimed them as theirs. How different with us: just before us is the promised inheritance; but a step, as it were, and we are beyond the persecutions and the trials, in short, everything that can annoy us here. How sweet to the weary pilgrim is the word home, and how consoling the thought that we so soon will meet our loved ones who now sleep in Jesus. Here we may leave home, take long journeys, animated with the thought of seeing our friends, yet life is uncertain, and ere we arrive at our journey's end, they may have passed away. But how different is the heavenly prospect; we are not going away from home to meet our friends, but to our own, dear home. Dear brethren and sisters, this is a home well worth striving for. Then let us be encouraged to persevere a few more days, trusting wholly in God, keeping our eyes fixed upon the prize; and may we have zeal in proportion to what we are seeking. Let us strive to be more and more like Jesus, and thus be prepared for whatever may befall us here, and finally meet all our Father's family in Heaven.