It may be proper that we should notice some of the most probable causes that will induce the two-horned beast to create the image and to require the reception of the mark.
1. The first which we would name is the work of the spirits in performing miracles, &c. It is certain that this agency as we have already seen is to deceive the dwellers upon the earth and cause them to make the image which all must worship on pain of death. We may rest assured that this extraordinary development of Satanic power has been reserved by him to act an important part in preparing men for the seven last plagues. If our public men become mediums, (and some of them are such already,) and our citizens become believers in this new system of divinity, our government is hopelessly in the hands of the devil. Such a result may neither be improbable nor distant.
2. A second cause, and one too which should not be lightly passed over is this: the preaching of the commandments of God and the faith of Jesus. This is the cause of the conflict between the dragon and the last fragment of the church. We shall hereafter show that the commandments of God, as distinguished from the faith or testimony of Jesus, mean the ten commandments. The fourth of these commandments the dragon has attempted to change. It is because the saints are keeping all the commandments of God that the dragon makes war upon them. This prophecy (Rev. xii, 17) doubtless refers to the scene described in the conclusion of Rev. xiii. Mr. Miller remarks respecting this prophecy: "I am, therefore, constrained to believe this battle of the dragon's last power will be in America; and if so, it must be mainly in these United States."—Lectures, p. 213.
It is because the commandments of God will be vindicated, and the unscriptural character of the Sunday-Sabbath exposed, that the two-horned beast will require all to receive the mark. The lack of scriptural argument has been the chief cause why men have resorted to the argument of fire and faggot to convince dissenters.
The fearful penalty connected with the warning of the third angel now claims our attention. It consists of two things: 1. The wine of the wrath of God, poured out without mixture into the cup of his indignation. 2. The torment with fire and brimstone in the presence of the holy angels and of the Lamb. Let us carefully consider each in order.
What is the wine of the wrath of God? The next chapter clearly explains this point. "And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues: for in them is filled up the wrath of God. And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever." Verses 1, 7. It follows therefore that the wine of the wrath of God is the seven last plagues. This fact will be further apparent as we proceed to show that these plagues are future. That the plagues pertain to the future, we think can be established beyond controversy.
1. The wrath of God as threatened by the third angel is poured out in the seven last plagues; for the first plague is inflicted on the very class that the third angel threatens. Compare Rev. xiv, 9, 10; xvi, 1, 2. This fact proves that the plagues must be future when the third angel's message is given; and it also proves the identity of the wrath of God without mixture, and the seven last plagues.
2. We have shown that the plagues, and the wrath of God without mixture are the same. And wrath without mixture must be wrath with nothing else; that is, wrath without mercy. God has not yet visited the earth with unmixed wrath; nor can he while our great High Priest ministers in the heavenly Sanctuary, and stays the wrath of God by his intercession for sinful men. When the plagues are poured out, mercy has given place to vengeance.
3. Hence it is that the seven angels are represented as receiving the vials of the wrath of God—the seven last plagues—after the opening of the temple of God in heaven. If we turn to Rev. xi, 15-19, we shall find that the opening of the temple in heaven, is an event that transpires under the sounding of the seventh angel. And that account concludes with a brief statement of the events of the seventh vial or last plague. Now if we turn to Chap. xv, 5-8; xvi, 1-21, we shall read an expanded view of the facts stated in Chap. xi, 15-19, and shall find that the two accounts conclude in the same manner; viz., with the events of the last plague. These scriptures show that the seven angels do not receive the vials of the wrath of God to pour out upon the earth until the temple of heaven is opened. That temple is opened under the voice of the seventh angel. The third woe is by reason of the voice of the seventh angel. Chap. viii, 13; ix, 12; xi, 14. The seven plagues are poured out under the sounding of that angel; hence the plagues are future, and constitute the third woe.
The foregoing reasons establish the fact that the plagues are future. We see no reason why they will not be just as literal as those poured out on Egypt, while their consequences will be far more terrific and dreadful. We will now briefly compare the account of these plagues with other scriptures calculated to shed light upon the subject. The first vial is thus presented: "And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image." Rev. xvi, 2.
This may be best understood by referring to Ex. ix, 8-11. "And the Lord said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven: and it became a boil breaking forth with blains upon man and upon beast. And the magicians could not stand before Moses because of the boil; for the boil was upon the magicians, and upon all the Egyptians."
Why will not the antitype be as real and literal? The wine of the wrath of God unmixed with mercy must be far more dreadful than the judgment inflicted on Egypt. The second and third vials are thus presented: "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments." Verses 3-7.
As an illustration of these plagues, read Ex. vii, 17-21. "Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. And the Lord spake unto Moses, Say unto Aaron, Take thy rod, stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died: and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout the land of Egypt."
The third vial is a retribution for the blood of the saints. As the blood of all the righteous that had been slain upon the earth came upon that generation which rejected Christ at his First Advent, [Matt. xxiii, 34-36,] so also may it be now. It should be remembered that these fearful judgments are inflicted in consequence of the acts described in the conclusion of Rev. xiii. "And the fourth angel poured out his vial upon the sun, and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed210the name of God, which hath power over these plagues: and they repented not to give him the glory. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds."
"The scorching of fire, in the midst of their trouble, will be terrible in the extreme. Ex. x. 21-23, will illustrate the fifth vial:" "And the Lord said unto Moses, Stretch out thine hand toward heaven, that there be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings."
On this subject Bro. Litch remarks: "What a terrible scene! with all their grievous sores, blood to drink—stagnant blood—and putrid fish filling the waters, scorched with burning heat; and then, to crown the whole, the whole kingdom of Anti-christ is to be full of darkness. O, what a picture of woe! Reader, make haste to escape it! 'Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.'"
"And the sixth angel poured out his vial upon the great river Euphrates: and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue, Armageddon." Verses 12-16.
"The great river Euphrates," remarks Bro. Litch again, "will be as literally dried up to make way for the kings of the eastern world to come up to Jerusalem and Palestine to that battle, as the same River was dried up before Cyrus, when he entered and took the city of Babylon; or as the Red sea and river Jordan were dried up to make a highway for Israel through their bed. The effects of the sixth vial will be, first, to dry up the waters for the river, to make a highway; and, second, to send forth the spirits of devils to deceive, by miracles, the kings of the whole earth, and their armies, and gather them."
The battle of the great day of God Almighty is very fully described in Jer. xxv.
"For thus saith the Lord God of Israel unto me, Take the wine cup of this fury at my hand, and cause all the nations to whom I send thee to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord's hand, and made all the nations to drink, unto whom the Lord had sent me; and all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth; and the king of Sheshach shall drink after them. Therefore prophecy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth: for the Lord hath a controversy with the nations; he will plead with all flesh: he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground." Verses 15-17, 26, 30-33.
The coming of Christ as a thief, [See Matt. xxiv, 42-44.] does not take place until after the sixth vial is poured out. The gathering of the nations to the great battle, which is accomplished by the spirits, is brought to view in many scriptures. Joel iii, 1, 2, 9-16; Zeph. iii, 8; Rev. xix, 19-21.
The present development of the spirits of devils in our land, we do not regard as anything but their preparatory work. For there is always a period in which providence is preparing those agents which are to fulfill prophecy; but the fulfillment of prophecy begins at the point where the agents are prepared to act the predicted part. Thus Rome, though it constituted the fourth empire, was founded when Babylon, the first empire, was in the height of its glory. But when Greece, the third empire, had fulfilled its part, Rome was prepared to act the part assigned it in prophecy. It is thus that we understand the work of the spirits. Under the sixth plague the spirits will be prepared to act the part predicted in verse 13.
"And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great." Verses 17-21.
The voice from the temple may be illustrated by the following texts: "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel." Joel iii, 16. "Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth: for the Lord hath a controversy with the nations; he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord." Jer. xxv, 30, 31.
The great earthquake may also be found in other scriptures: "The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall and not rise again." Isa. xxiv, 19, 20. "And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places." Rev. vi, 14; xi, 19.
The great hail out of heaven is well illustrated by the following scriptures: "And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. And Moses stretched forth his rod toward heaven; and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field." Ex. ix, 22-26. "Hast thou entered into the treasures of the snow, or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" Job xxxviii, 22, 23. "Judgment also will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place." Isa. xxviii, 17.
Such is a brief view of the dread realities of the seven last plagues—the third woe. How fearful will be the events of that woe! May God count us worthy to escape the things coming on the earth, and to stand before the Son of man. The seven last plagues are poured on the living wicked; but the second part of the penalty affixed to the warning of the third angel, is not inflicted until the end of the thousand years when all the wicked are raised and suffer it together. This part of the penalty we will now consider.
"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 for ever and ever," &c. "The final perdition of ungodly men in the lake of fire is without doubt the subject of these awful words. That we may rightly understand this text, we call attention to several important facts.
1. The punishment of the wicked will be infliction upon them on this earth; for the final conflagration of our globe is to constitute the lake of fire in which they are rewarded, each according to his works. "Behold the righteous shall be recompensed in the earth: much more the wicked and the sinner." Prov. xi, 31. "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. iii, 7. "But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." Rev. xxi, 8. "For behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Mal. iv, 1. "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven and devoured them." Rev. xx, 7-9.
2. The prophet Isaiah, [Chap. xxxiv,] describes the final conflagration of our globe in language which is a complete parallel to that of the third angel in describing the punishment of the wicked. Those who contend that Isaiah refers only to ancient Idumea, must admit that the period of time described in this strong language, must finally come to an end. And those who admit that Isaiah in the language we are about to quote, refers to the conflagration of our earth, will find in what follows, ample proof that that scene will finally close.
"For it is the day of the Lord's vengeance, and the year of recompense for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever; from generation to generation it shall lie waste; none shall pass through it for ever and ever." Chap. xxxiv, 8-10.
3. But this terrific scene of final conflagration is not to last throughout unlimited duration. For the earth having been burned and all the elements melted, new heavens and new earth are to follow, as the present earth succeeded to that which was destroyed by water. And in the earth thus made new the righteous are to be recompensed. "But the day of the Lord will come as a thief in the night; in the which 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 burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness: looking for and hasting unto the coming of the day of God, 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." 2 Pet. iii, 10-13. "And I saw a new heaven and a new earth: for the first heaven211and the first earth were passed away; and there was no more sea." Rev. xxi, 1.
4. Thus, however dreadful and long-continued the punishment of the wicked will be, (for each is to be punished according to his deserts,) that punishment will finally result in the utter destruction of all transgressors. All the wicked will God destroy. Ps. cxlv, 20. They shall die the second death. Rev. xxi, 8; Rom. vi, 23; Eze. xviii, 4, 20. They shall perish, being consumed into smoke. Ps. xxxvii, 10, 20, 38. They shall be punished with everlasting destruction, being burned up in unquenchable fire. 2 Thess. i, 9; Matt. iii, 12. And thus having been consumed, root and branch, they shall be as though they had not been. Mal. iv, 1; Obadiah 16.
We will now briefly refer to several important facts that prove that the present is the period in which the warning of the third angel is to be given. We have proved that the proclamations of the first and second angels belong to that generation that is to witness the final overthrow of all earthly powers, and the sublime scenes of the Second Advent. And that the present is that generation that shall witness these fearful events. We have also shown that the two former proclamations have already been made, and consequently the warning of the third angel is the great theme which should now arrest the attention of every mind. The chronology of this message seems to be distinctly marked by the fact that it is given in the period of "the patience of the saints" which follows the proclamation of the two former messages. "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Verse 12. And this period of the saints' patience is marked by a most important feature, viz., the keeping of the commandments of God, and the faith of Jesus. We wish to call attention to several points.
1. We have shown that the first angel's message refers to the solemn proclamation of the immediate Second Advent; consequently the period of patience here brought to view must be the same as that which in many scriptures is located immediately preceding the Second Advent. A few texts must suffice as examples. "Cast not away therefore your confidence, which hath great recompense of reward; For ye have need of patience; that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul." Heb. x, 35-39.
"Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the door. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience." James v, 7-10.
"Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown." Rev. iii, 10, 11.
"And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Isa. xxv, 9.
2. The period of the saints' patience, here brought to view, is distinguished by the fact that they are keeping the commandments of God, and the faith of Jesus. It should be distinctly noticed that the commandments here brought to view, are not the commandments of Christ. There may be a certain sense in which all the precepts of the Saviour may be called the commandments of God; that is, if viewed as proceeding from the sovereign authority of the Father; but when the commandments of God are spoken of in distinction from the testimony or faith of Jesus, there is but one thing to which reference can be made; viz., the commandments which God gave in person: the ten commandments. See John xv, 10. "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love."
And thus we find the law of God which he proclaimed in person, referred to in the New Testament as "the commandments of God," or as "the commandments."
"And he said unto him, Why callest thou me good? there is none good but one, that is, God: But if thou wilt enter into life, keep the commandments. He said unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness; Honor thy father and thy mother; and thou shalt love thy neighbor as thyself." Matt. xix, 17-19.
"And they returned and prepared spices and ointment; and rested the Sabbath day, according to the commandment." Luke xxiii, 56.
"Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Matt. v, 17-19.
"Honor thy father and mother, (which is the first commandment with promise,) that it may be well with thee, and thou mayest live long on the earth." Eph. vi, 2, 3.
"But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honor not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition." Matt. xv, 3-6.
"What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy; and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual; but I am carnal, sold under sin." Rom. vii, 7-14.
It is a fact beyond dispute that the fourth commandment, some ages since, was changed from the first day of the Lord to the Pagan festival of Sunday. This change was made in express contradiction of the Holy Scriptures, which everywhere recognize the seventh day as the only weekly Sabbath of the Lord. It was accomplished by the great apostasy, which Daniel predicted should "think to change times and laws." This power is essentially the same as the beast which was to be worshiped by all the world. And it is a fact of deep interest that this commandment which has been so long trodden down, is now being vindicated and the people of God are beginning to keep it with the other nine. Thanks be to God that he is preparing the remnant for their final conflict with the dragon, and for admittance through the gates into the Holy City. Rev. xii, 17; xxii, 14. The vindication of the fourth commandment in opposition to the Sabbath of the apostasy, and the preaching of all the commandments of God is a striking testimony that the present is the period of the saints' patience, and of the warning of the third angel.
3. The opening of the holiest of all in the temple of heaven by which the ark is seen, is an event that takes place under the sounding of the seventh angel. And as the ministration of our great High Priest is changed to that apartment at the termination of the 2300 days, (see works on the Sanctuary,) we understand that the opening of the temple is marked by the termination of that period as presented by the proclamation of the first angel. The entrance of our High Priest to the most holy place to minister before the ark of God, calls the attention of the church to the commandments of God contained within that ark. The commandments of God have been shining out from the heavenly Sanctuary since that time.
The period between our Lord's entrance into the holiest of all to cleanse the Sanctuary, (Heb. ix, 23,) and complete his great work of ministration, and the close of that period as marked by the seven angels coming out of the temple to pour out the vials of the wrath of God upon the earth, (Rev. xv, 5, 6,) we understand to be the period of the saints' patience. It is the days of the voice of the seventh angel in which the mystery of God is being finished; that is, the period when human probation is being wound up. Besides the fact of the termination of the 2300 days, which marks the opening of the temple in heaven, the anger of the nations is an important testimony that we are now in the days of the voice of the seventh angel. Rev. xi, 13. The present time is therefore, the proper period for the last message of mercy to perishing men; and it is marked by the actual presentation of that voice of warning, and of the commandments of God and the faith of Jesus.
4. Another important fact that determines the chronology of the third angel is that the seven last plagues are poured out upon those who reject his warning; the first plague being inflicted upon the very class which the third angel threatens. The seven last plagues are the wine of the wrath of God poured out without mixture into the cup of his indignation. We have already seen that they are not inflicted until the work of mercy for man is accomplished. The third angel warns us respecting this outpouring of the exterminating wrath of God, and consequently gives the latest message of mercy. The mystery of God, or work of salvation for sinful men, (Eph. iii,) is finished in the days of the voice of the seventh angel, when he begins to sound; (Rev. x;) and as the third angel has the last warning of mercy before the vials of God's wrath are poured out, it follows that it must be given in the days when the seventh angel begins to sound. It is likewise evident that the conclusion of the work of our great High Priest in the heavenly Sanctuary must also take place in the days when the seventh angel begins to sound; for it is then that the mystery of God is finished. The reason why the third woe, or seven last plagues, does not commence at once when the seventh angel begins to sound, is the fact that a period of days is occupied in finishing the mystery of God. In this period the warning of the third angel is given that every one who has an ear to hear may escape the vials of the wrath of God; and in this period also the Saviour completes his work in the Sanctuary in heaven. This being accomplished, the vials of the wrath of God are poured out upon the defenceless heads of the wicked. We think therefore, that the evidence is conclusive that the present is the time for the warning of the third angel. A false fulfillment of prophecy cannot occur at the time when the true should be expected. It is certain that one of the commandments of God has long been trodden down by the beast, and that in this thing almost the whole world has wondered after the beast. This commandment, as well as all the others, is now being vindicated that the remnant may be prepared for their final conflict with the dragon. May God interest the hearts of all his people in this work.
We have already briefly spoken of the commandments of God. A few words should be devoted to the faith of Jesus. This term is used in distinction from the commandments of God. What therefore shall we understand by the "faith of Jesus?" We think that it cannot refer to a particular degree or kind of faith which the Saviour exercised in the performance of his miracles; for it appears that he wrought these by the power which he had already received from his Father. Matt. viii, 2, 3; Mark i21240, 41; Luke v, 23, 24. For the world itself was made by him. John i. He had ample power therefore, to perform every miracle which he wrought.
There is but one other thing to which this term can refer; viz., the precepts and doctrines of our Lord as recorded in the New Testament. Thus "the faith of the gospel," [Phil. i, 27,] must refer to the precepts and doctrines of the gospel. "The faith" to which a multitude of the priests were obedient, [Acts vi, 7,] which was resisted by Elymas the sorcerer, [Acts xiii, 8,] which was committed to the apostles for the obedience of all nations, [Rom. i, 5,] which Paul testifies that he had kept, [2 Tim. iv, 7,] and which is to be earnestly maintained, as once delivered to the saints, [Jude 3,] must refer, we think, to the precepts and doctrines of the everlasting gospel. That the faith of Jesus is used in this sense in Rev. ii, 13, we think cannot be denied. "Thou holdest fast my name," says Jesus, "and hast not denied my faith." That this is the sense in which it is used in Rev. xiv, 12, is further evident from the fact that it is spoken of as kept in the same manner that the commandments of God are kept.
(Concluded in our next)
CONFIDENCE.
By Annie R. Smith
O GOD! thy praises now
With rapture fill my heart,
Because I know that thou
Can'st healing power impart;
And give that depth of joy within,
That only springs from pardoned sin.
Thou wilt not let me fall,
While in thy strength I move,
And on thee cast my all,
Thy tender care to prove,
No! I shall rise to seek thy face,
And feel the kindlings of thy grace.
To all thy saints be near,
Thou source of light and love;
Their drooping spirits cheer,
With blessings from above;
Nor let one doubt or fear impair
Their faith in thee to answer prayer!