OUR PRESENT POSITION: or the Waiting, Watching Time
Page 1
Review and Herald
Mar 4, 1873
Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 4, 1873
OUR PRESENT POSITION: or the Waiting, Watching Time.
By James White
BY ELDER JAMES WHITE.
NUMBER THREE.
Text : “Take ye heed, watch and pray; for ye know not when the time is.” Mark 13: 33.
The present is a period of interest, especially to the close student of prophecy. History is being made rapidly. Those who attentively note the signs of the times, as manifested in the political world, and in the religious world, can hardly fail to see that we are hastening to the final consummation.
The great lines of prophecy of the book of Daniel, which so very distinctly represent the entire line of earthly governments, from the time of the prophet down to the destruction of all earthly powers, have been fulfilled, excepting the final stroke of their utter destruction.
The several chains of prophecy of the book of Revelation, relating to the fourth of the four great empires noticed in the book of Daniel, have also been fulfilled, link by link, excepting that portion which belongs to the period of the last message, relative to the “commandments of God and the faith of Jesus,” and the action of the two-horned beast, of the thirteenth and fourteenth chapters of that book. The length of time necessary to fulfill these, we may not be able to determine. But no one can prove that the time will be long. We repeat: History is making rapidly. And while those who feel that they have a personal interest in these matters of vast importance, discard the theory of definite time, they must regard it the safer and the wiser course to view the accomplishment of those remaining unfulfilled specifications of prophecy as near at hand, rather than at a distance. While it may not be possible to show how soon the remaining specifications of prophecy will be fulfilled, no one can prove that their fulfillment may not be very soon.
The present is the waiting, watching time. The great prophetic times of Daniel and John have served their purpose in bringing us to this position at this time. All Scripture, given by inspiration of God, being profitable, the periods of Daniel and John have their place, and accomplish their work in God’s great plan. But they have terminated. And we have been brought by them to the waiting time, which demands patience, attention, watchfulness, and much prayer. This is clearly and briefly expressed in these words of our Lord: “Take ye heed, watch and pray; for ye know not when the time is.” Mark 13: 33. The signs of the end, in the heavens above, and in the earth beneath, have appeared, and the prophetic descriptions of the last days are finding distinct fulfillments at the present time, in the political, scientific, and religious world.
And in accordance with God’s dealing with men and nations in past ages, in ever warning them of coming judgments, before they were executed, he has sent forth the great three-fold warning relative to the last Judgment, prophetically described in the fourteenth chapter of the Revelation. The three parts of this last warning are each represented by an angel, flying in the midst of heaven, each delivering a solemn and earnest message to the inhabitants of this world. The first pertains not only to the last Judgment, but to the period of that Judgment. The second relates to the moral fall of the great city of confusion, the Babylon of all corrupted Christianity. And how natural and forcible the application. The third is a terrific warning, threatening the unmingled vengeance of Jehovah, upon all who accept a worship and a mark opposed to that of the living God. And not stopping here to explain what that worship and that mark may be, we are happy to learn that those who accept the warning, and flee from the threatened wrath, find a refuge, safe and complete, in the commandments of God and the faith of Jesus Christ. And among the numerous signs of the times, showing the day of wrath nigh at hand, the present movement relative to the observance of the entire moral code, leading to the Sabbath reform, as existing with Seventh-day Adventists, is one of no small importance.
And what gives this subject point, and great force, is the fact that the very next event following this terrific warning, and this movement relative to the commandments of God, is the gathering of the final harvest, symbolized by the Son of man, having exchanged his priestly robes and mitre for his kingly crown and royal robes, and having cast the golden censer into the earth, now holds the sharp sickle in his hand, ready to reap, and gather the clusters of the vine of the earth into the wine-press of the wrath of God. Thank God, the time has not yet come for that fearful petition, symbolized by the cry of the angel to Him that shall ere long be seated on the white cloud, “Thrust in thy sickle and reap; for the time has come for thee to reap; for the harvest of the earth is ripe.” Thank God that it is not yet too late for wrongs to be made right. Jesus is still clad in priestly garments, and offers his blood for sinners in and out of the churches. And the sweet voice of mercy is heard in the last message. “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is a thirst come. And whosoever will, let him take of the water of life freely.”
But the present message of fearful warning is the last. This message ripens the harvest of the earth. It is, therefore, a testing message. This is also evident from the terrific language employed: “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 while this message contains a warning to flee the rival worship of Satan, it bears upon its very front the law of the great God. It is the test for the people. And, certainly, if any revealed truth can constitute a test, or if anything can exist of the nature of a test, by which the destiny of man may be decided, it is the holy law of God.
This law in every respect is a proper test. It is brief and comprehensive. It contains all that is necessary as a moral code, and is not cumbered with a single word that can be dispensed with. It is elevated in style, and grand in thought, so as to commend itself to the greatest and the best minds. And, at the same time, it is so simple, plain, and explicit, as to be understood by all who will be held accountable at the bar of God. Who will be loyal and true to the God of Heaven? is the grand question for our time. And, Who will shake off the traditions of men, and refuse the rival mark and worship of the beast? is one that will agitate and will shake the religious world, from center to circumference.
It never has been the Lord’s plan to send literal angels from Heaven to preach to men. He never will warn the world by such agencies. He has chosen men to preach his gospel to their fellow-men. A vast work remains to be done, and the time is short for its accomplishment.
And who will be the honored instruments in the Lord’s hand to do this work? Ministers who doubt, and who oppose, this work, will not engage in it. And men who have no love for this cause, will not use their means to spread the light by means of the living preacher, and by our publications. This will be a work of sacrifice, on the part of men who preach the truth of God, and on the part of those who have means to sustain the work, from this time on to the close of the work. Those who profess the faith are the very men, and the very women, upon whom the responsibilities of this work rests. God demands our efforts, and our sacrifices. If we are willing, and faithful, and true, ours will be a great reward. But if we refuse to do the work Providence has appointed to us, we shall be removed from the work, and others will be raised up to do it faithfully and willingly, and they will receive the reward we might have received, while we shall sustain an eternal loss.
Our greatest danger, whether we be ministers or people, is the benumbing influence of this world. The minister of God’s truth, and of the people, of this time, should go forth in the dense moral darkness of our time, like a flaming fire, burning his way through, and shedding light all around him. In order for this, he must not entangle himself in the things of this life. The very hour he lets the love of money into his heart, and seeks to increase his property beyond a humble competency, that very hour he is a fallen man. One such minister, with his influence of traffic, of covetousness, of stinginess toward the poor, and of laying up treasures on the earth, will do more harm in this last work, which calls for sacrifices all along the way to its close, than two consecrated ministers can counteract. The true minister of the last message will hate covetousness, and will set an example of sacrifice. He will deal justly, love mercy, and walk humbly with his God.
It has ever been God’s plan, whether in the Jewish age, or in the Christian age, that his cause should be sustained by the free-will offerings of his people. This was true in all the leading enterprises of the Jewish church, such as the building of the sanctuary, Ex. 25: 1-9; 35: 21-29, and for the temple, 1 Chron. 29: 6-9, as well as for the support of their regular services. They made especial free-will offerings for the accomplishment of enterprises, which in the providence of God were necessary, and called for special liberalities. And besides these and the regular tithing system for the support of the cause of God, which called for a tithe, or tenth, of all their increase, they made thank-offerings, trespass-offerings, peace-offerings, and others of the like. God instituted all these offerings and tithes because they were necessary for the support of his cause, and to test the sincerity and love of his people.
Such were the means necessary to sustain the cause of God in the Jewish church. They were ordained by him for that purpose, when his cause was comparatively local, and to test the sincerity and love of his people. And we may safely conclude that the sacrifices of the Christian church, upon whom rests the duty to support a preached gospel, “in all the world,” with all the enterprises necessary to promote the good of society, and the cause of God generally, are by no means less than those demanded of the Jewish church.
But when we come down to our times, when a world is to be warned of swiftly approaching destruction, when a vast work is to be accomplished in a very short period, the circumstances of our time demand sacrifices such as have not been required of the people of God at any former period. The day of wrath is before us with all its wasting and desolation. And we have our choice, to use what is in our hands above a humble competency in the glorious cause of saving souls, and thereby lay up for ourselves treasures in Heaven, or covetously withhold it, to be destroyed before our eyes, and we perish with it.
God is wonderfully prospering the means now employed for the advancement of his cause. This should encourage all the true friends of the cause, and should lead them to activity, and a spirit of sacrifice. Our publishing interests, which are the right arm of our strength, are prospering far beyond our expectations. The writers of our books, pamphlets, and tracts, have not aimed at the popular style. Our works are not wordy, wishy-washy productions. But, thank God, they have been written in plain, simple style; and for clearness, and richness of thought, to say nothing of correctness in Bible doctrine, they are not second to the publications issued from any religious press in our country. These must be judiciously circulated everywhere. And drawing largely from what has been written and published in English, numerous works must be prepared, and90printed in several other languages, for the people of other tongues in our own land, and in other lands.
The whitening fields are before us. Good God, give the reapers, whether they be ministers, or those stewards with whom thou hast intrusted means to forward this last work of gathering in precious souls, a spirit of sacrifice, and a heart to work. “Cursed be he that doeth the work of the Lord [margin] negligently.” Jer. 48: 10. And doubly cursed is he who will dare do it stingily, and covetously.
The time has come to lay our plans of operation on a broader scale. God is giving us the ears and the hearts of the people. Our camp-meetings, and tent-meetings, and public lectures generally, are commanding the respect and attention of the people far beyond our expectations. And the people want to read our books. The Spirit of God is moving upon the people. And will the people of God arise, and act the part, and cheerfully bear the responsibilities, which the Lord has laid upon them? Will we keep pace with the opening providence of God, and share his presence, and see his prospering hand at work with us? God help, that we may.
THE PATIENT CHURCH.
By Dr. J. H. Newman
Bide thou thy time!
Watch with meek eyes the race of pride and crime,
Sit in the gate, and be the heathen's jest,
Smiling and self-possessed.
O thou, to whom is pledged a victor's sway,
Bide thou the victor's day.
Think on the sin.
That reap'd the unripe seed, and toil'd to win
Foul history-marks at Bethel and at Dan;
No blessing, but a ban;
Whilst the wise shepherd hid his heaven-told fate,
Nor reck'd a tyrant's hate.
Such loss is gain;
Wait the bright advent, that shall loose the chain!
E'en now the shadows break, and gleams divine
Edge the dim, distant line.
When thrones are trembling, and earth's fat ones quail,
True Seed! thou shalt prevail!
—Dr. J. H. Newman.
John's Mission and Death.
By Ellen G. White
BY ELLEN G. WHITE.
Disciples were being daily added to Christ, and people flocked from cities and villages to hear him. Many came to him for baptism; but Christ baptized none. His disciples performed this ordinance. And while Christ's disciples were baptizing large numbers, there arose a question among the Jews and the disciples of John, whether the act of baptism purified the sinner from the guilt of sin. The disciples of John answered that John baptized only unto repentance, but Christ's disciples unto a new life. John's disciples were jealous of the popularity of Christ, and said to John, referring to Christ, “He that was with thee beyond Jordan, to whom thou bearest witness, behold the same baptizeth, and all men come to him.” John answered and said, “A man can receive nothing except it be given him from Heaven.”
In this answer, John virtually says, Why should you be jealous on my account? “Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice. This my joy therefore is fulfilled.”
John, so far from being jealous of the prosperity of Christ's mission, rejoices as he witnesses the success of the work he came to do. He assures his disciples that his special mission was to direct the attention of the people to Christ. “He must increase; but I must decrease. He that cometh from above is above all. He that is of the earth is earthy, and speaketh of the earth. He that cometh from Heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.”
John assured his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow him as the great teacher. John's life, with the exception of the joy he experienced in witnessing the success of his mission, was without pleasure. It was one of sorrow and self-denial. He who heralded the first advent of Christ, was not permitted personally to hear him, nor to witness the power manifested by him. John's voice was seldom heard, except in the wilderness. His life was lonely. Multitudes had flocked to the wilderness to hear the words of the wonderful prophet. He had laid the ax at the root of the tree. He had reproved sin, fearless of the consequences, and prepared the way for the ministry of Christ.
Herod was affected as he listened to the pointed testimony of John, and, with deep interest, he inquired what he must do to become his disciple. He was convicted by the plain truths uttered by John. His conscience condemned him, for a woman of vile passions had gained his affections and controlled his mind. This unprincipled woman was ambitious for power and authority, and thought if she became the wife of Herod, her object would be gained. As Herod listened to the practical truths proclaimed by John, reproving the transgression of the law of God, and setting forth the future punishment which the guilty must suffer, he trembled, and greatly desired to break the chain of lust which held him. He opened his mind to John, who brought Herod to the law of God, face to face, and told him it would be impossible for him to have part in the kingdom of the Messiah unless he should break away from the unlawful connections with his brother's wife, and, with his whole heart, obey the commandments of God.
Herod was inclined to act upon the advice of John, and stated to Herodias that he could not marry her in defiance of the law of God. But this determined woman would not be thwarted in her designs. Intense hatred was awakened in her heart toward John. Herod was weak in principle, vacillating in mind, and Herodias had no great difficulty in re-establishing herself in his favor, and holding her influence over him. Herod yielded to the pleasures of sin, rather than submit to the restrictions of the law of God.
When Herodias had gained influence over Herod, she determined to be revenged upon the prophet for his daring to reprove their course of crime. And she influenced him to imprison John. But Herod intended to release him. While confined in prison, John heard, through his disciples, of the mighty works of Jesus. He could not personally listen to his gracious words; but the disciples informed him, and comforted him with a relation of what they had seen and heard.
John having spent his life in the open air, in active, persevering labor, enduring privations, hardship, and toil, he had never before experienced the trials of confined living. He therefore became desponding, and even doubts troubled him whether Christ was indeed the Messiah. His disciples had brought to him accounts of the wonderful things they had witnessed in the ministry of Christ. But he concluded that if Christ was indeed the Messiah, he would publicly proclaim himself as the Saviour of the world.
John had indistinct ideas of the kingdom Christ came to establish, as also had the disciples of Christ. They thought Christ would establish a temporal kingdom, and reign upon the throne of David in Jerusalem. He became impatient because Christ did not immediately make himself known, assume kingly authority, and subdue the Romans. He hoped that if Christ established his kingdom, he would be brought out of prison. He decided that if Jesus was really the Son of God, and could do all things, he would exercise his power and set him at liberty.
John sent his disciples to inquire of Christ, “Art thou he that should come, or do we look for another?” The disciples sought the presence of Christ; but they could not communicate with him immediately, because of the crowd who were bearing the sick to Jesus. The afflicted, blind, and lame, were passing through the throng. The disciples of John saw the miracles of Christ, and that at his word the lifeless clay became animate, and the glow of health took the place of the pallor of death. Jesus said to the disciples of John, “Go and show John again those things which ye do hear and see. The blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me.”
In these words, John is gently reproved for his impatience. The cautious reproof returned to John was not lost upon him. He then better understood the character of Christ's mission. And with submission and faith, he yielded himself into the hands of God, to live, or to die, as should best advance his glory.
After the disciples of John had departed, Jesus addressed the multitude concerning John, “What went ye out into the wilderness for to see? A reed shaken with the wind?” Jesus knew that a reed trembling in the wind was the very opposite of John's character. John could not be moved by flattery, nor be deceived by prevailing errors. Neither could he be turned aside from the work he came to do, by rewards, or worldly honors. He would preserve his integrity at the expense of his life. Steadfast as a rock stood the prophet of God, faithful to rebuke sin and crime in all their forms, in kings and nobles, as readily as in the unhonored and unknown. He swerved not from duty. Loyal to his God, in noble dignity of moral character, he stood firm as a rock, faithful to principle.
“But what went ye out for to see? A man clothed in soft raiment? Behold they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the kingdom of Heaven is greater than he. And from the days of John the Baptist until now the kingdom of Heaven suffereth violence, and the violent take it by force.”
The people whom Christ addressed well knew that the apparel worn by John was the opposite of that worn in royal palaces. Christ virtually inquires, What motive induced you to flock to the wilderness to hear the preaching of John? The wilderness is not the place to find those who live delicately, and who clothe themselves in rich, soft apparel. Christ would have them observe the contrast between the clothing of John and that of the Jewish priests. The prophet wore a plain, rough garment, possessing no beauty, but answering the purpose for which clothing was first designed. In marked contrast to the clothing of John, was the gorgeous apparel of the Jewish priests. The burden of the priests and elders was outward display, thinking that they would be reverenced in accordance with their external appearance. They were more anxious for the admiration of men, than for spotless purity of character and holiness of life, that they might meet the approval of God.
Christ admonished his disciples, and also the multitude, to follow that which was good in the teachings of the scribes and Pharisees, but not to imitate their wrong example, and not be deceived by their ambitious pretension.
He says, “All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not. For 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. But all their works they do to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.”
John saw that the Jews who made high pretensions to piety, were exalting and glorifying themselves. Portions of the law were printed and bound upon their foreheads, and about their wrists. God had commanded the children of Israel to have a ribbon of blue in the border of their garments, upon which was embroidered words of the law, which expressed in short the ten commandments, to remind them of their duty to love God supremely, and to love their neighbor as themselves. The farther they departed from their primitive purity, and simplicity in their words and example, and the more their works were directly contrary to the law of God, the more particular were they to make broad their phylacteries, and add to the words that God had specified that they should have in the ribbon of blue. In their outward appearance they were expressing exalted devotion and sanctity, while their works were in the widest contrast.
The spirit of reform was stirring the soul of John. The spirit of wisdom and the power of God were upon him. Inspiration from Heaven and holy zeal led him to denounce the Jewish priests, and pronounce the curse of God upon them. They made high pretensions to godliness by their gorgeous apparel, while they were strangers to mercy and the love of God. And while the Pharisees were very exact in their dress to inspire awe and command respect of men, they were abhorred of God. They did not conform their heart and life to the will and word of God. They deceived themselves with the vain supposition that eternal blessings were theirs by virtue of the promises made to Abraham, the father of the faithful. They were not clothed with humility. They bore no resemblance to the faith and piety of Abraham. They had not earned by integrity and purity of life, moral worth, which would ally them to Abraham as his children, to share with him the promises.
(To be Continued.)*
Is it God's Will?
By J. F. Bauler
In the beginning it was the Lord's will that man should not sin. In consequence of his having transgressed, he brought death upon himself; hence, sickness, pain, and suffering, are more or less man's lot.
How often individuals charge God wrongfully, by saying, It is the will of the Lord. It never was, nor ever will be, his will that man should suffer. This we see from Eze. 18:32: “For I have no pleasure in the death of him that dieth,” &c. Then, dear reader, let us cease to charge God with such dealing.
When sickness comes to any of us, how quickly we seek some remedy, something that will restore us to health again. Why do this? If it is the will of the Lord that we should be sick, why seek to undo his will?
In the case of Job, the Lord permitted the enemy to afflict his servant; but far be it from me to say that it was the will of the Lord that all this suffering should come upon Job. When Jesus died the agonizing death of the cross, would any one say this was the will of God? No! We learn from the Spirit of prophecy that the Father turned away his face from the ignominious death. So let us remember that we have a loving Father, one who has given us light through which we may thwart the enemy's plans.
The health reform is one evidence of its not being the will of the Lord that man should be afflicted. Let us, therefore, dismiss the idea, and cease saying, It is the will of the Lord, when man has brought all this sorrow upon himself. I would ask, How can it be his will that we should be sick when sickness unfits us for his service? Even prayer for the sick would be out of place if sickness is in accordance with his holy and just will.
J. F. BAULER.
Rochester, N. Y.
The Christian’s Discipline.
By A. S. Nason
When the young convert enlists under the banner of King Jesus, he sees, dimly, something of what is required of him to be a good soldier of the cross, and he sets joyfully about the work of fitting himself for his Master’s service. At first, his task seems comparatively easy. The joy of his newly awakened soul is so rich and full that the daily burdens of life pass off lightly. He lives in an atmosphere of perfect peace. But as he advances, he meets more difficulty. He had not calculated on such discipline as this. He begins to grow weary and discouraged. The light that has shone about his pathway begins to fade away, and he feels darkness closing about him. God is testing him. Will he stand the test?
Very many start well at first, and they bid fair for running the race to the end. But they lack endurance. And when some great trial overtakes them, they lose their confidence, and feel that it is useless to struggle longer. They lose sight of the reward when the battle is over, and they lay off their armor, and yield to the foe.
Such are not good soldiers. The good soldier will never falter. The more bitter the trial he is called to pass through, the more earnestly will he strive in the great work of gaining the mastery over himself. Here is where the great battle lies—it is with ourselves. In the strength of Jesus we can conquer; but never in our own strength. This work of overcoming self is not an easy task. Never shall we gain entire victory without enduring much of suffering and keen mental anguish. But we have in all our trials the great consolation that our Saviour is permitting us to pass under the rod for our good. We may not understand why he tries us thus. It may seem very strange that we are called to endure such severe discipline. But if through all the darkness and the agony we can calmly trust, and feel to say, I know it is my Father’s hand, let him do what seemeth to him good, we shall come forth from the furnace purified, to the enjoyment of richer and purer blessing in Christ than we have yet known.
“Oh! blessed thought! there’s not a drop
In all the cup of woe,
That is not measured by His hand,
And will not overflow.
Then may we ever trust his love,
And, though severely tried,
Remember that it needs to be,
And in his strength abide.”