Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 24, 1874
WISDOM
By Eld. S. Pierce
BY ELD. S. PIERCE.
TEXT: “Wisdom is the principal thing; therefore get wisdom.” Prov. 4:7.
It may be that the vast comprehensiveness of this subject has deterred the most of men from introducing it before the minds of the people either orally or by writing. If, however, the importance of the subject is set forth in the text, is it befitting that all remain silent respecting it, notwithstanding they realize their inability to do it justice?
The imperative language made use of by inspiration, in many places, to enforce upon us the necessity of this exalted gift, or attainment, might induce some, however incompetent they might feel themselves to be, to try to portray some of its excellences before the people, many of whom may possess far more of its desirable elements than themselves.
As to the meaning of the term, wisdom, many have considered it synonymous with knowledge. Had it been so in a scriptural sense, there would not have been two spiritual gifts; one called the word of wisdom, and the other, the word of knowledge, by the same spirit; but, instead of this, both would have been one. And in this case it would not have been said, “To one is given the word of wisdom, and to another the word of knowledge;” for the person who possesses one of these gifts must possess the other also.
The first human definition is, “The right use or exercise of knowledge.” And this is in harmony with one of its inspired definitions, “The tongue of the wise useth knowledge aright.” Prov. 15:2.
Here we have it defined on general principles by both human and divine authority, but we see they are the same, philosophically considered, as cause producing effect. For instance, we will introduce two men; one with a large share of knowledge pertaining to financial affairs. He bends all the energies of his mind to use that knowledge so skillfully in the acquisition of wealth that he acquires a large fortune in a short time. The other, with an extensive knowledge of divine truth, makes such a wise use of it, that he accomplishes the greatest possible good for the extension of that cause; though he may have made himself despised and poor, as to the good things of this life, while the other is surrounded with wealth and honor. In this instance, both have accomplished their respective objects, and have proved themselves to be wise men by using their knowledge aright for the accomplishment of their respective designs—one possessing worldly, the other heavenly, wisdom.
It is true that wisdom cannot exist without knowledge, but knowledge may exist to some extent with very little or no wisdom. Wisdom is more nearly allied in sense, scripturally, to understanding, perhaps, than to any other word. Prov. 14:33. “Wisdom resteth in the heart of him that hath understanding.” Prov. 10:23. A man of understanding hath wisdom, i. e., wisdom is the practice of what a good understanding dictates.
The term in Scripture is used in several other shades of sense. It was said of Bezaleel and Aholiab that they were filled with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, having such a mental organization as would enable them easily to acquire a fund of such knowledge as, when rightly used, would render them remarkable for their mechanical skill.
It was said of Moses, “He was learned in all the wisdom of the Egyptians;” i. e., his mind was most thoroughly disciplined in all that varied human learning which would best qualify him to occupy successfully the most elevated place in that nation. This might not be considered a sordid kind of worldly wisdom; but a species of human wisdom the least exceptionable, which might have laudable ends in view, and the best means to accomplish them.
We believe God designed that Moses should pass through all that disciplinary mental culture, that he might possess such refinement, aptitude, and resources of thought as are indispensable in taking the leading control of a nation, and at all times find himself possessed of all that mental strength necessary to bear up under the burden he had to endure the last forty years of his life.
But what is the most strikingly opposite to heavenly wisdom is that which is called, earthly, sensual, devilish. James 3. And this seems to be the lowest, most censurable, and even degrading species of which we have any conception. Is it not rather a sarcastic irony to show the wretchedness of the principles of action just introduced? For all must see how distressingly injurious, if not destructive, envy and strife must be to any enterprise against which it is exercised, the injury being commensurate with the strength of those evil dispositions exhibited, especially when it exists within the same fraternity. And what have the agencies in this work gained? Nothing but the injury of those they hated, whom they should have loved, and the hindrance of the dissemination of those excellent principles they should have exhibited in their daily lives. They have gained also the displeasure of God, and the approval of wicked spirits and that class of men whom nations shall abhor. Prov. 24:24. Ah! who would want such gain as this! Instead of gain they will find, too late, it is only loss, too great for finite minds to estimate.
We now come to the most important sense or definition of the word: “The fear of the Lord is the beginning of wisdom.” Prov. 9:10. “The fear of the Lord, that is wisdom.” Job 28:28. Or we may reverse it to make it plainer: Wisdom, that is, the fear of the Lord. God is so very good and careful of our best interest that he condescends to give us such a supply of definitions that there is no need of being mistaken in regard to the meaning of his truth in any of its parts. Hence he continues to define his own definitions, and tells what “the fear of the Lord” is, in four different ways. Two of them, however, are not very explicit. We will give the two that are expressly defined: “The fear of the Lord is a fountain of life to depart from the snares of death.” Prov. 14:27. “The fear of the Lord is to hate evil.” Prov. 8:13. The snares of death we understand to be sin. “The wages of sin is death.” Rom. 6:23. If we wish to know what evil is,—ask Paul: he says, “Evil communications corrupt good manners.” 1 Cor. 15:33. Thus we see that evil in us is what corrupts. This may be objected to from the fact that it is said that the Lord creates evil. Isa. 45:7; Amos 3:6. But this is evil in another of its senses, such as that in which Job used it, when he replied, “Shall we receive good at the hand of God, and shall we not receive evil?” The sense here is evidently that of affliction.
Or we may take evil in the sense of sin in general according to Rom. 7:21; James 1:13. Then sin is defined as being a transgression of the law. 1 John 3:4. And here we come where there is no chance to err in regard to the meaning unless we do it willfully. It is in this last sense of the word wisdom that we so often find such immense importance attached to it, as we frequently see given in the Scriptures of truth. Hence the language of the text, “Wisdom is the principal thing; therefore get wisdom.” If it were anything of an earthly nature, inspiration would not call it, “The principal thing,” nor would the Spirit of the Lord enjoin upon us so imperatively to get it. We therefore conclude, rather, it is the pearl of great price, which, when a man has found, he goes and sells all that he has and buys it. Many have done this, and given their lives in addition to all else to obtain this inestimable treasure.
And here we will try to present some of its winning attractions and excellent qualities.
1. The pleasantness of her paths. “Her ways are ways of pleasantness and all her paths are peace.” Not that the wise have any pleasure in beholding the wayward absurdities of the wickedly foolish. Far from it. Rather, he can say in such a case; “In much wisdom there is much grief.” Eccl. 1:18. And we may know by the preceding verse, that it is when we give ourselves to know madness and folly in connection with wisdom, that it causes grief. On the other hand the clear conviction that we have done what we can to secure her heavenly guidance, the consciousness of covenanting to make the purchase in full, and that we have already commenced to fulfill its stipulations, the conscious evidence of purposed innocence, and of gracious favor from above; and more than all this, the multitude of precious promises inseparably connected with this heavenly attainment—all unmistakably tell how pleasant to walk in such paths. “She is the tree of life to them that lay hold upon her, and happy is every one that retaineth her.” Prov. 3:18.
2. Her protection. “Forsake her not, and she shall preserve thee; love her, and she shall keep thee.” Prov. 4:6. “Keep sound wisdom and discretion; so shall they be life unto thy soul, and grace to thy neck. Then thou shalt walk in the way safely, and thy foot shall not stumble.” Prov. 3:21–23. “When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.” Prov. 4:12.
3. The near relation she sustains to those who choose her ways. “Say unto wisdom, Thou art my sister; and call understanding thy kinswoman.” Prov. 7:4. A relation somewhat similar to that which Jesus claimed to those who did the will of his Father: “The same is my brother and sister and mother.” Matt. 12:50.
4. The righteousness of her principles. “Hear; for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness; there is nothing froward or perverse in them.” Prov. 8:6–8.
These are the principles which attract and lead the souls of those who have been suitably convicted of sin by the Spirit of God; and instead of those fearful forebodings of sin’s awful end, there will be discovered such a distressing defect in the moral character as will be such a source of pungent grief, that it will produce constant longings for this deficiency to be made up; or, in other words, such a hungering and thirsting after righteousness as will have a tendency to bring about a radical reformation.
5. Her affectionate call to the children of men. “Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of men. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.” Prov. 8:1–5.
Then inspiration goes on to the close of the chapter to describe her inimitable attractions and incalculable wealth, in language so divine as to enlist if possible our affections for the attainment of those superlative excellences therein portrayed.
“Wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my Spirit unto you, I will make known my words unto you.” Prov. 1:20–23.
We here have language as inviting as the voice of love and mercy can make it; and lest our affections should be so perverted by a course of sin and folly as not to give heed to these winning invitations, we have the following verses to deter us from such a neglect. “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord.” Prov. 1:24–29.
6. What she does for those who love and seek her. “I love them that love me; and those that seek me early shall find me.” Prov. 8:17. Here, we understand, is an especial and sure promise to those who make choice of wisdom’s ways while in youth, while all their faculties are susceptible of great expansion, and quite as susceptible of growing up into a far more refined and elevated sphere of moral action. As proof of this we all know the susceptibility of the youthful mind to acquire any kind of knowledge; while the same mind, in advanced life, is not only insusceptible of acquiring, but is even unable to retain what it had previously acquired.
This is the reason why those of the Israelites who were mere children and youth at the time they saw such a display of God’s power and goodness for the deliverance of his oppressed people, were all so favorably170affected thereby as finally to be morally fitted up for the promised land; while all those, except two, who were twenty years old and upward when they were delivered, failed of coming up to those high virtuous attainments, necessary to qualify them for that desirable possession.
These truths should be the greatest encouragement to the young of this generation; for the cases of the Israelites in the wilderness were our examples. “Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10:11.
We have marveled at the unbelief of some of the youth in this message when we see from the concurrent testimony of many scriptures that they are the ones who can consistently exercise unfaltering faith, more than that of any other class, especially as soon as they are able to see this type and antitype in all their clearness and force. “Now therefore hearken unto me, O ye children; for blessed are they that keep my ways.” Prov. 8:32.
7. Her inexhaustibly rich bestowments. “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life and shall obtain favor of the Lord.” Prov. 8:34, 35. If eternal life and favor from the Lord are not sufficient inducements to prompt us to labor for this glorious achievement, we will bring before the minds of those who aspire after riches one inducement more, only, for their consideration.
“I lead in the way of righteousness, in the midst of the paths of judgment; that I may cause those that love me to inherit substance; and I will fill their treasures.” Prov. 8:20, 21.
8. How this invaluable gift is to be obtained. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.” Jas. 1:5, 6. Not with a cold, formal indifference; but with a fervor that is allied to such a hungering and thirsting as never can be satisfied till filled with what is so ardently desired.
Have you ever wrestled all night, as Jacob did? Have you ever spent all night in prayer, as the Son of God did? Doubtless very few have done this. If not, have the midnight hours resounded with groanings that could not be uttered, for the attainment of this gracious boon?
Faithless prayers do no good. Yet men ought always to pray and never to faint. Luke 18:1. It is a command of Christ. It is his command also that we possess wisdom. “Be ye therefore wise as serpents, and harmless as doves.” Matt. 10:16.
Some, doubtless, have shed more tears over this last quotation than over any other passage in the Bible; because they well knew the unyielding claims of the word of God upon them in this matter, but did not understand the true sense or definition of that wisdom which is so imperatively enjoined.
What language could have been used more commanding, more captivating, more inviting, more winning, than inspiration has made use of, in connection with this subject, to allure, if possible, the lost children of men away from the horrid folly of disobedience to the wisdom of the just.
Well has it been said, “What could have been done more to my vineyard that I have not done?”
OVER AND OVER AGAIN.
Over and over again,
No matter which way I turn,
I always find in the Book of Life
Some lessons I have to learn,
I must take my turn at the mill,
I must grind out the golden grain,
I must work at my task with a resolute will,
Over and over again.
We cannot measure the need
Of even the tiniest flower,
Nor check the flow of golden sands
That run through a single hour,
But the morning dews must fall,
And the sun and the summer rain
Must do their part, and perform it all
Over and over again.
Over and over again,
The brook through the meadow flows,
And over and over again
The ponderous mill-wheel goes.
Once doing will not suffice,
Though doing be not in vain;
And a blessing, failing us once or twice,
May come, if we try again.
The path that has once been trod
Is never so rough to the feet;
And the lesson we once have learned
Is never so hard to repeat.
Though sorrowful tears may fall,
And the heart to its depths be riven
With storm and tempest, we need them all
To render us meet for Heaven.
The Mercies of God.
The Hebrew word for mercy has no singular. When God opens his hand to bless, we may say as Leah did on the birth of Gad, “A troop cometh.” Who ever saw a mercy standing in solitary grandeur? Do we err when we sing in the evening hour—
“Minutes and mercies multiplied
Have made up all this day;
Minutes came quick, but mercies were
More swift, more free than they?”
or when we pray with the psalmist, “According unto the multitude of thy tender mercies blot out my transgressions”? We might as well attempt to number the stars, or the sands on the seashore, as to count the mercies which have been quietly falling upon us in the years of our pilgrimage. Truly, “it is of the Lord’s mercies that we are not consumed, because his compassions fail not;” and well might Paul, retaining the Hebrew idiom, say, “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice [in contrast to the Levitical sacrifices, which were slain animals], holy, acceptable unto God, which is your reasonable service.” Rom. 12:1. Reader, have you—moved by “the sure mercies” of God manifested in Christ, and couched in the promises—complied with the apostolic request? or, “despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee”—that is, is designed and adapted to lead thee—“to repentance”? Rom. 2:4. Oh, beware “lest he take thee away with his stroke, and then a great ransom can not deliver thee.”—Messiah’s Herald.
Accomplishments.
By R. M. Kilgore
None but the truly pious possess accomplishments that are acceptable in the sight of God; and the Bible furnishes us with a perfect rule by which these may be attained. In no sense can it be said that “ignorance is bliss” or “‘tis folly to be wise,” in those things which pertain to our eternal interests; then a knowledge of those principles which are so well adapted to the formation of a perfect character are indispensable.
The world has a standard of etiquette far below that which God has furnished. The mania with which the world is seeking an education in those things which will qualify its recipients to appear well in society, and enable them to make a grand display of their attainments in the presence of others to obtain their applause, is truly wonderful; while the character, so acceptable in the sight of God, has no charms for them, and therefore is entirely neglected. They are proficient in some of the arts and sciences. They take pride in music, can talk fluently, and their manners are unexceptionable. They love to behold the beauties of nature around them, and at great expense will traverse sea and land to acquire a knowledge of the world, its customs, habits, and manners. These are all well enough, and are indeed desirable and should not be undervalued; but the one thing needful being lost sight of, life, with all these, would finally prove to be a failure.
I became acquainted with two young men where they were spending vacation in the country, whom I esteem for their gentlemanly conduct, modest deportment, and upright walk and conversation. They loved to ascend to the highest points of land to view the beauties of nature, and the glories of the rising and setting sun. They could instruct me in the different species of beetles, butterflies, and families of the finny tribe; and could talk about the formations of the different rocks in a commendable manner.
But if I should speak of the power and wisdom of God as manifested in his creatures, the skill of the great artist in tinting the beautiful flowers and painting the sky with so great a variety of colors, they would become dumb. While they could adore the creature, they could not through these extol and worship the Creator.
If we should inquire in regard to their faith, their hope, and their knowledge of the word of God, they would be silent. They had none. They relied upon that of their fathers. They could tell what father thought, but they had no knowledge about such things for themselves; and seemed well satisfied to remain “willingly ignorant.”
It seemed to me that there had been a mistake made in their education; that the end for which they were created had been lost sight of, and unless a radical change should be wrought in their minds, all their attainments were valueless so far as eternal results are concerned.
We would not depreciate the value of an education in the arts and sciences, a knowledge of the customs of this world, or a proper understanding of those principles which make us agreeable to those around us; but by placing too high an estimate upon these things, and neglecting those which make for our peace, is sheer insanity; and in the end we sustain an irreparable and inexpressible loss, and have gained nothing but the praise of puny man—a reward too small for the care taken and the means expended—a reward which cannot be compared with that received by those who choose the better part, which shall not be taken away.
If, then, for pride and vain show, were substituted a love for the divine, and the approbation of God; if to the arts and sciences were added the fear of God, which is the beginning of wisdom; and if the same time were spent, and the same effort put forth in securing that inward adorning, which in the sight of God is of great price, that is squandered in the foolish fashions of this age, ignorance of the word of God, and the glories of the world to come would be the exception, and but few would lose eternal life. R. M. KILGORE.
Hancock, N. H.
The Advent Movement.
By John Harvey Waggoner
A CORRESPONDENT of the Advent Christian Times, Eld. Paton, of Almont, Mich., comes to the assistance of the editor in his failure to meet the “Request” recently noticed. Under the head of “the Advent Movement” he gives a carefully prepared article to show that the time message is the closing work of the Advent Movement, and that the third message of Rev. 14 presents nothing which is not contained in the first message. To those who have carefully studied this chain of prophecy this will appear surprising. But they who reject the light and truth of the third angel’s message give full proof that they are subject to like passions as all the denominations against which they have had to defend what truth they have relating to the Advent.
1. The writer thinks the advent movement is symbolized in Rev. 10. With this we agree. And we think the angel with the little book opened, who swears to the ending of “time,” has the unsealed book of Daniel with the prophetic periods to give to John, who represents the church in its advent experience. The eating of the book by the church, and its sweetness to the taste, fitly represent the joy of the Adventists in the true time message up to 1844. If there has been similar joy felt by those who have set the numerous times since 1844 they have been very successful in concealing it from the world. The true time proclamation united the hearts of the believers and gave them confidence before the world; it was their strength. And as the end approached, their joy and confidence increased; and so also increased their power in the glorious work. But we have watched the course of the time setters since that day, and as the end of their set time approaches their zeal dies out, and they slide over the time so gently that nobody notices the transition. They are all very poor counterfeits of the genuine.
This little book of the time, after it was eaten, became bitter. This well represents the disappointment on the passing of the time in 1844. But if the time does not expire till the Lord comes, will Eld. P., or any other, tell us where the bitterness comes in, and in what sense or manner the little book of opened time becomes bitter to those who shall meet their Lord in glory when the time is fulfilled?
When the time passed, the churches turned against the whole work, and tried to bind the consciences of those who would not “draw back,” who in “patience” waited for the fulfillment of “the promise.” Heb. 10:35–39. Then the faithful Adventists left those churches, crying, “Babylon is fallen.” Thus the second message was literally fulfilled.
But the angel of Rev. 10 does not end his mission by committing to the church the end of the prophetic period. After the bitterness of the disappointment is felt, the angel says, “Thou must prophesy again concerning many peoples, and nations, and tongues, and kings.” This refers to the third angel’s message, which gives a better understanding of the position of the world and the destiny of nations, and is a closer test to the people, than the preceding messages. Eld. P., in this article, has given but a partial view of Rev. 10, having left out of view important features of the prophecy.
2. He thinks “the hour of his judgment”—the first angel’s message—indicates the time of taking away the civil power of the papacy in 1798. As a matter of fact there was no such proclamation then made. But there was just such a proclamation made at the ending of the 2300 days in 1844. This was the belief and profession of those who were engaged in that work. It was their proclamation. See Advent Shield, Art., Rise and Progress of Adventism; and tract entitled The Last Hour—Our Specific Work: both published at the office of the Advent Herald, Boston. The work of Messrs. Miller, Himes, &c., was founded on the 2300 days of Dan. 8:14, and these reached to the cleansing of the sanctuary. The sanctuary was and is the place where the priest offers the blood of the sacrifice, or sin offering. It contains two apartments, the holy and most holy places, and is cleansed by the blood of the sacrifice. There are but two places in the Old Testament which describe the process of cleansing the sanctuary, viz. Lev. 16 and Ezek. 43. To these, then, we must come for an understanding of the subject.
But the apostle Paul, in his clear argument on the sanctuary and priesthood, in his letter to the Hebrews, is equally definite in giving us to understand how and with what the sanctuary is cleansed. The earthly or typical was purified with the blood of bulls and of goats. This agrees with Lev. 16. On the day of atonement the high priest took the blood of both a bull and a goat and sprinkled and anointed the various articles of the sanctuary, in both the holy and most holy places, and cleansed them from the uncleanness or sins of the people. And Paul says the heavenly sanctuary must be purified or cleansed with better sacrifices; and for this reason Jesus, our High Priest, is entered into the sanctuary and true tabernacle, which the Lord pitched, and not man, by his own blood. The cleansing of the sanctuary is the work of the priest in his mediation, and hence the 2300 days do not reach to the coming of our Lord, but to the time of his entering upon the last work in his mediation, the antitypical atonement day, which work is accomplished in Heaven before the second advent.
The time of cleansing the sanctuary, and the hour of his judgment, are synchronous; for when the sins of the people are blotted out or removed from the presence of God’s throne, then God’s people are acquitted, their judgment is accomplished—and the coming of the Lord to give them the reward of immortality at the instant of their resurrection, is the announcement of the favorable decision already procured at the throne of judgment. Here is a harmony of type and antitype, of prophecy and fulfillment, which is found in no other view.
3. It needs but a brief examination of Rev. 13 and 14 to convince any one that the following assertion in the article referred to contains a great error:—
“The third angel, like the second and for the same reason, presents no new truth to be believed or practiced, but simply pronounces the curse that will fall on those who disobey the message of the gospel as announced by the leading or first angel.”
The beast is said, in Rev. 13:3, to be wounded unto death, and his deadly wound was healed. This wound was given when his power was taken away in 1798. At that time his “head” was taken off; pope Pius VI. was taken prisoner, and died in exile. But another pope was elected; the deadly wound was healed; yet there was never restored to him that degree of civil power by which he could make war, or wear out the saints of the Most High. Another beast, with two horns, comes up out of the earth, which makes “an image to the beast which had the wound by a sword and did live.” This shows that the image is made after the deadly wound is given and healed, that is, this side of 1798. And the third angel’s message is based on facts connected with this image: that is, it is based on facts which had no existence in 1798. Yet Eld. Paton thinks that message “presents no new truth to be believed”? So clearly does he prove that it is vain to look to “first-day Adventists” for light on this message.
The two-horned beast also causes “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” As this enforcement of the worship of the beast is this side of the healing of the deadly wound, it is also in this century. And it causes “the earth” as well as “them that dwell therein” to worship the first beast. Eld. P. thinks the mark (enforced) is nothing more than the spirit of the first beast. Will he or any “first-day Adventist” tell how “the earth,” in distinction from “them that dwell therein,” is made to worship the first beast? We find the mark in the legally-enforced Sunday institution—a papal institution—the man-made rival of the Sabbath enjoined in the commandments of God. By the civil law, and especially when the “Religious Amendment” is obtained, the land must neither be tilled nor reaped on the Sunday; it is made to rest on the day of papal power, instead of on the day commanded by Jehovah. Thus the earth is caused to worship the beast. This is the only interpretation we have ever seen which explains this text. It is with regret that we are forced to say that every exposition of this prophecy given by the “first-day Adventists” gives evidence of a superficial study of it, or a state of prejudice which shuts their eyes against just conclusions.
4. We believe with the writer that the spirit of the beast is manifested in all who retain the corruptions of Babylon. And among these will be171numbered, in the great day, all who cling to her institutions to the neglect of the institutions of God’s word. We believe also that “the gospel has not changed,” even since the days of Abraham, or since it was preached to them who fell in the wilderness. But there was a time appointed for the full development of its several facts; see Mark 1:14, 15. By comparing Isa. 61:1, 2 with Luke 4:16–21, it is seen that the proclamation of the judgment is a part of the gospel, but not that part which the Saviour said was fulfilled in his day. He announced a “judgment to come,” and so did his apostles. But it was reserved to the angel of Rev. 14:6, 7, to proclaim “the hour of his judgment is come.” And this text says it was proclaimed to the world. Now there was just such a proclamation made “with a loud voice” in 1844; but none in 1798. Therefore we must look to 1844, not to 1798, for the first angel’s message. And it was based on the termination of the prophetic period of 2300 days, which was in 1844, and not in 1798.
We agree also that “the essential elements of holiness are immutable.” And these elements are found only in the holy moral law of God. This is plainly stated in many texts of Scripture; some of which speak of the perfection, completeness, and spirituality of the law itself, and some, of the perfection of character developed by obedience to the law. But the order is given to seal the law among the disciples. Isa. 8:16. Not that God left his law deficient or unsealed, but man has torn away the seal and substituted therein the mark or sign of the beast for the sign of God. “Among the disciples” must be the restoration; with God there never has been any change.
It is true that the seal of the new covenant is the Holy Spirit “in the heart,” and without this no one is Christ’s, or is a servant of God. But there is another sign, or seal, represented as being placed in the foreheads of God’s servants before the coming of God’s wrath upon the earth. The mark of the beast in the forehead or hand is in opposition to this. The Israelites were acknowledged to be God’s people, even his “first born,” (which was always the prized and favored) when Moses was first sent to Pharaoh. But unless the blood of the lamb was sprinkled upon the door posts they would suffer even as the Egyptians. And so it will be before the Lord comes. That being an unusual and extraordinary event, a special work of preparation becomes necessary with the people of God, that they may be able to stand in that day. This is shown in many scriptures, especially in Rev. 7:1–3 and Zeph. 2:1–3. The meek of the earth, with all who have wrought his judgments, are exhorted to seek meekness and righteousness, for, “it may be ye shall be hid in the day of the Lord’s anger.” The third angel’s message reveals the fullness of righteousness which will fit the people of God to stand in that day. “The commandments of God,” his moral law, contain all original obligation; all “the essential elements of holiness.” But man, by transgressing God’s law, has fallen from holiness, and something is required to restore him to the position from which he has fallen. And the remedy is found in “the faith of Jesus.” Thus all is embraced in this message. “Repentance toward God,” for the violation of his holy law, “and faith toward our Lord Jesus Christ,” for the remission of sin. Thanks be to God for a message so comprehensive, so replete with holy principles, by which we may be perfected, and prepared to stand when the plagues of God’s wrath shall be poured out upon the earth.
5. We cannot think the parable of Matt. 25:1–11 refers to the second advent, for the “marriage” takes place before the advent. This parable closes with the bridegroom’s going in to the marriage. That they who are represented as going in with him only do so by faith is shown by Luke 12:35, 36:—
“Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he shall return from the wedding.”
He further says, “He shall gird himself, and make them to sit down to meat, and he will come forth and serve them.” This will be at “the marriage supper of the Lamb,” at which all the saints will be honored guests. This view, which is the only one that harmonizes the Scriptures, has no difficulty when we consider that the record is a parable, and not one of literal events. It is easy to turn parables aside from their application, and this is done whenever they are made to speak contrary to other scripture declarations. The use which is so often made of the parable of “the rich man and Lazarus,” should serve as a warning to us not to decide a question by a parable alone, but to seek to harmonize it with the other scriptures.
We cannot see how they who oppose the setting of time for the Lord’s coming are the servants who say, “My Lord delayeth his coming.” More strictly speaking, the idea of delay is connected with the passing of a time when one is expected. If the various times which have been set when the Lord should come were true and Heaven-appointed times, then he has surely delayed, for he did not come as appointed. But if they were not true, then this long-continued work of setting times is only a fanatical delusion. We say there never has been, by the Scriptures, a time appointed for his coming; hence we do not say he has delayed his coming. There was a time appointed for him to go in to the marriage, or to enter as a High Priest into the Most Holy to cleanse the sanctuary. And this he did at the time appointed. When 1874 passes, and a few more deluded ones are disappointed, there will be room for them to say again, “My Lord delayeth his coming.”
To us there is no such delay. We cannot look for the Lord until “the servants of our God are sealed in their foreheads,” until the seven last plagues are poured out upon the worshippers of the beast and his image. When the sixth plague is poured out, the Lord Jesus says, “Behold, I come as a thief. Blessed is he that watcheth.” The third angel’s message locates the plagues, and prevents the true believers from looking for the Lord at times unauthorized, and thus strengthens their hope and faith by preventing disheartening disappointments and apparent delays.
We offer these comments in no censorious spirit. We will gladly do good to those who are in darkness on “the present truth.” It is our earnest hope and prayer that they may see and correct all the errors of their faith before this gracious message closes, that they may have part with the triumphant company who shall stand on the sea of glass, rejoicing in their “victory over the beast, and over his image, and over his mark, and over the number of his name.” Rev. 15:1, 2.