Earlier text: ImmortalityFROM a helpful sermon on the "Duty of Pleasing," preached by Rev. Walter Barton of Attleboro, at the Dansville Sanatorium last October, we take this extract:— "Lord Peterborough, a noted infidel, once visited the sweet-spirited and saintly Fenelon. But he heard no argument, such as he had expected, on the claims of Christianity. His wise and loving host let logic alone, and just lived as he was ever wont to live when no infidels were around to watch him. And, as the lord left his Christian host, he said: 'If I stay here much longer I shall become a Christian in spite of myself.'" "Christ wants Christians of that sort everywhere: Christians who let their light so shine," "Whose kind designs to serve and please
Through all their actions run." "Let us write the text over the doors and on the walls of home and shop, of school and church, and let us practice the rule until it becomes a living principle, a working instinct in us, and we please men for good, as we are bidden to give alms, without any desire or thought of trumpeting it abroad, and because we cannot help it." THE following statistics will show at what a rapid rate our latter-day optimistic prophecies are being fulfilled concerning the coming of the millennium. The figures are compiled from reliable sources. The increase of crime has been fearful in the past thirty years. This has been ascertained by the examination of reports from all prisons in the United States. These reports, which are matters of record, show thus:— In 1854 there was one prisoner to every 3,448 of the whole population. In 1860, one to every 1,647; in 1870, one to every 1,162; in 1880, one to every 855. This is a most alarming increase, and tells a fearful tale as to the future of the country. At this rate, what will the census of 1890 show? May the Lord stay the vast throng, going blindly down the broad road that leads to certain destruction! Yes; and yet, as the modern apostate churches are so boastfully predicting, the millennium is just at the door! And the world is growing better every day! A little careful study of the Scriptures on this subject would correct these visionary dreams of the soon-coming millennium, and show the idle dreamers that the morals of the race are deteriorating at a rapid rate, and "evil men and seducers (false teachers) are waxing worse and worse."—Good Way. RELIGIOUS LIFE IN GERMANY.
Attentive observers of religious life in Germany discern a singular phenomenon which is assuming more and more alarming proportions. On the one hand, statistics show that ecclesiastical habits are far from being lost, so far as concerns participation in traditional acts and ceremonies. At Hamburg, where there is the largest number of non-baptized children, it was in 1885 only 37 out of every 10,000; at Berlin, five out of every 10,000; in the whole of Germany, one; in Prussia, 14 per cent. amongst the Protestants, and 16 per cent. amongst the Catholics. In the census of 1871, those who registered themselves as professing no religion, amounted to 16,980; in 1880, to 30,249; and in 1885, this number sank brusquely to 11,075. In Prussia, in 1885, the number of religious marriages was 90 per cent.; that of mixed marriages, 12 per cent.; in 38 per cent. of the cases the husband was Protestant and the wife Catholic. No fluctuation is indicated in the ecclesiastical statistics for the year 1887, either for the number of religious burials (230,689), or for that of confirmations or first communions (293,563), or for that of communicants (5,745,771); alone the divorced persons who have demanded the nuptial benediction show an increase (1,047). There were 2,798 conversions to the Protestant church—2,023 Catholics, 240 Jews, 535 members of other communities; 254 conversions to Catholicism, nine to Judaism, 1,333 to other religious communities. On the other hand, almost everywhere there are complaints of notable diminution in church attendance. Many churches in the towns and in the countries are three-quarters empty. At Berlin, where there are only 47 churches and 27 chapels, with 50,000 seats, for a Protestant population of nearly a million, the church service is very little attended. People go to the cathedral to hear the fine music and to see the emperor. When the liturgical service is over, there is a considerable exodus; more than half the congregation goes away; and before the sermon is at an end there is a formidable rush toward the doors in order to get good places for seeing the imperial family go out. The service ends before empty benches; and at the celebration of the holy communion, which follows, there are often not a dozen communicants. Religion is no longer anything but a frame, or as it were, an empty vase from which the perfume has vanished. The place of religion has been taken by morality in some cases, and generally by what morality! In other cases, literary and æsthetic culture, especially music, with the exquisite joys it procures, the refinements to which it testifies, but also with its insufficiency from the point of view of inner discipline and moral hygiene, and for all that concerns firmness of principles and the strong tempering of character. For the great number religion has been replaced by the culte of the nation, of that nation which is in the act of bartering the treasures of science, poetry, and faith, through which it has been so great in history, in exchange for military and diplomatic glory, conquered by the sacrifices and exposed to the vicissitudes that all know, and which all prudent minds fear.—Harper's Magazine for August. EXTENT OF THE SABBATH COMMANDMENT.
By Ellet Joseph Waggoner
ALTHOUGH there is no limitation either in the Sabbath commandment as spoken from Mt. Sinai, or as recorded in Gen. 2:1-3, the fact that many claim that it was limited in its application, makes it necessary for us to consider the question, For whom was the Sabbath sanctified? or, in other words, who were commanded to keep the Sabbath holy? When we consider that the day was sanctified, i. e., appointed or commanded, in Eden, there can be but one answer: The commandment was given to those then living. It is not possible that it could have been otherwise; that the account here is anticipative, and that the Sabbath was then sanctified for the use of some future generation. For to every commandment there must be two parties: the one commanding and the one commanded. A command cannot be made unless someone is present to receive it. In this case God issued the command, and Adam and Eve were the ones to whom it was directed. But they represented all who should afterward live upon the earth. See Gen. 3:20. It follows, then, that the Sabbath commandment embraces the whole world; all who have descended from Adam and Eve. In harmony with this conclusion we have the words of our Saviour, in Mark 2:27, "The Sabbath was made for man." This can mean nothing less than the whole human race, for the word "man," when used without any limiting word, means "mankind; the totality of men." When the word is limited, it means man to the exclusion of women; and no one will claim that the women of whatever race or class of people to whom the commandment is given are not under obligation to keep the Sabbath. No one will be found bold enough to claim that the word "man" in Mark 2:27 has a different meaning from what it has in Gen. 1:27; 2:7. It is also most evident from the Scriptures that God designed to have the Sabbath kept by all men in all parts of the world. Christ said that "the Sabbath was made for man," and the inspired apostle declared that God "hath made of one blood all nations of men for to dwell on all the face of the earth." Acts 17:26. The God who made the round earth, and made all men to dwell on all the face of it, also made the Sabbath for man—all men—to keep as his holy day. What further evidence is needed to show that God designs that "all men everywhere" should keep the Sabbath. This being the case, it is manifestly improper to speak of the Sabbath as the "Jewish Sabbath," for it belongs to no special class of men. It belongs to no man at all, but is the property of God; he claims it as his own. See the commandment, also Isa. 58:13. If men, regardless of the commandment, choose to rest on some other day, they may call it their sabbath, or give it any name they please; but "the seventh day is the Sabbath of the Lord." There is just as much difference between keeping man's sabbath and the Sabbath of the Lord as there is between worshiping man and worshiping God. We see that the commandment, as given at creation and renewed on Sinai, furnishes no warrant whatever to the idea that the Sabbath was to be local, or was given simply to the Jews. Not only this, but even in the Old Testament it is expressly stated that the Sabbath was not designed for the Jews alone. Thus we read: "Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. . . . Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar, for my house shall be called an house of prayer for all people." Isaiah 56:2, 6, 7. The position of the commandment in the law of God is also enough of itself to convince anyone that it is binding upon all men. Even profane persons will admit that it is wrong to take God's name in vain; and none claim that there is any privileged class who may swear with impunity. The fifth commandment is almost universally disregarded, yet no one thinks of asserting that its obligation does not extend to all mankind. The sixth, seventh, eighth, ninth, and tenth are admitted to be of universal obligation, yet they are no more emphatic than the fourth, and the penalty for disregarding them is no more severe than that for violating the Sabbath commandment. It is true that the Sabbath rests solely on the commandment. This is urged by some as an objection. They say that it was always wrong to kill or to steal, but was not always wrong to break the Sabbath, since the Sabbath did not always exist. Hence they claim that the Sabbath is not moral. To this we reply (1) that the Sabbath has existed ever since day and night existed; (2) that God has always been the Supreme Being, and it always has been wrong to disobey him. Therefore, whenever he issues a command it is man's moral duty to obey. (3) The Lord claims the Sabbath as his own; he calls it "my holy day;" he has set bounds about it, and forbidden man to trespass upon it; he warns us not to venture to take it for our own use. Now if we violate this commandment, we take that which is not our own, and are guilty of theft, a thing which is admitted by all to be immoral. Many other proofs might be adduced to show the morality of the fourth commandment. But although "the Sabbath was made for man," it does not thereby become his property, to do with it as he pleases. It was made for his use, not for his abuse. Paul, in 1 Cor. 11:9, says that the woman was made for the man. He does not mean that she was made to be the slave of man, who could be taken or put away at his pleasure, as in heathen lands, but that she was made as a help, a blessing to man. So the Sabbath was made for man, i. e., not against him; it was designed to aid him both spiritually and physically. A farmer who has hired servants may, in order to lighten their labor, buy certain tools for them. But no one would suppose that the servants would have any right to sell those tools which their employer had thus purchased. All would understand that he bought them for the servants to use, and to use in his service only. On this subject the "Speaker's Commentary" uses the following forcible language:— "On what principle of legislation can it be maintain that, because laws are imposed by the ruler for the benefit of the subject, therefore they may be dispensed with by the subject at his own convenience? This is utterly untenable as regards the laws of man; still more as regards the laws of God." E. J. W. THE DAY OF THE LORD—ITS CLOSE.
By M. C. W.
IN past articles we have shown the following concerning the day of the Lord:— 1. That it is the great day of God's wrath upon this earth; that in it there will be no mercy for sinful man; that, instead of affording hope for the sinner, it affords no hope whatever. 2. That the day of the Lord will begin with the close of probation, a short time before the coming of Christ. The decree of Heaven which marks its beginning is: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly, and my reward is with me to give every man according as his work shall be." Rev. 22:11, 12. 3. A warning message will precede this fearful period, entreating men to flee from the wrath to come, and find refuge in the truth of God. 4. The seven last plagues begin with the day of the Lord, in fact, the wrath of God is manifested through them. The period during which these plagues will be poured out will be about one year. 5. At the close of the pouring out of the plagues, the Lord appears in the clouds of heaven, the righteous dead are raised immortal, the righteous living changed; and all are taken to Heaven, to the New Jerusalem. The wicked are destroyed in the great battle, by the plagues, and by the brightness of Christ's coming. 6. This leaves the earth desolate of all human life. The righteous are in the courts on high engaged in judgment work, the wicked are dead, and each class remains in its respective place and condition during the thousand years. During this time birds and beasts multiply, and furnish food for the wicked when they are raised at the end of the thousand years. Satan, confined to this earth, muses over the ruin he has wrought. This is the boasted millennium of the earth in the light of Bible facts. 7. At the end of the thousand years, the wicked are raised, Satan is loosed, the city of God descends from Heaven with the saints, the wicked are deceived by Satan, and surround and lay siege to the New Jerusalem. Here they receive their sentence, and fire from God out of heaven devours them. The streams of the earth become pitch, and the dust brimstone; the fire ignites the combustibles of earth, and, with the internal fires, converts the earth into one vast sea of fire into which the wicked will be cast. Here they are destroyed, brought to ashes, utterly burned with fire. To this we were brought in our last article.519The foregoing which, to our mind, have been conclusively proved by plain, positive scripture, shows the falsity of the claim that the day of the Lord is just one thousand years long. 2 Peter 3:8 is supposed by some to teach this idea, but manifestly the text teaches no such thing. It is only a parallel to Ps. 90:4, and shows God's faithfulness in view of his never-ending existence. It may seem to us that his promise never will be fulfilled, but in God's own time, though one thousand years hence, it will be as surely fulfilled as though that time came to-morrow. All time is naught to him who is "from everlasting to everlasting." The day of the Lord begins before the thousand years, it ends after the thousand years, but just how long after we know not. This fire not only destroys the wicked, but purifies the earth. "The elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up." 2 Peter 3:10. It is God's great crucible, out of which will come only the pure. The works of sinful man, and every sin polluted thing will be eternally purged. The alchemy of Eternal Wisdom and Power will transmute the base to the precious, will purge the pollution of sin forever from the earth; for death and the grave will be cast into the lake of fire, destroying not only sin, but the consequences of sin. This lake of fire is God's great test, "lapis Lydius," or touchstone, which eternally shows the claims of Satan and his followers to be false. They have claimed inherent immortality. They are put to the test of fire. Is there something in man which survives all ordeals, all destructive agencies? Satan has deceived mankind by his first lie into so believing. "Ye shall be as gods," said he; "Ye shall not surely die." The Christian's claim to life is through Christ and righteousness. It is the only way in which the boon of life is offered by the Author of life. Unnumbered multitudes have believed the adversary; a countless throng have believed God, and have accepted of the gracious offer of righteousness and life through Christ. Here are the two classes. The one—the righteous—in the city of God; the other—the wicked—without. The fire of God falls from heaven, met by the smouldering fires from beneath. "Every man's work shall be made manifest; for the day [of the Lord's wrath] shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." 1 Cor. 3:13. The earth is one molten sea; the mightiest work of men and Satan, the highest claims of men and devils, are set against the faith of Christians and the work of God. To this time the words of the prophet refer:— "Now will I rise, saith the Lord; now will I be exalted; now will I lift up myself. Ye shall conceive chaff, ye shall bring forth stubble; your breath, as fire, shall devour you. And the people shall be as the burnings of lime; as thorns cut up shall they be burned in the fire. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites, who among us shall dwell with the devouring fire; who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil." Isa. 33:10-15. Righteousness is proved to be life. Faith in Christ is vindicated. The wicked and all wicked works perish forever. The city of God, like the ark in the deluge, is borne upon the tempest-tossed, molten sea unharmed. The children of God are safe within. They can dwell amid the age-lasting burnings, they can dwell in the devouring fire. They are no longer human, but divine; no longer natural, but spiritual; no longer mortal, but immortal; for they are like Christ. No elements of destruction can harm them; for they are the partakers of his nature under whose control is the boundless universe with all its herculean forces. Here we close. The purifying fires have accomplished their work. From the furnace test spring the "new heavens and a new earth," according to God's promise. 2 Peter 3:13. "Behold," says the Lord through the prophet, "I make all things new." Rev. 21:5. It comes once more from the hand of God, clad in its Eden beauty. The meek now inherit the earth, and delight themselves in the abundance of peace. Ps. 37:11. Their eternal reign has begun. The kingdom and dominion and the greatness of the kingdom under the whole heaven, is given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom. Dan. 7:27. The lowly Man of Nazareth, who had no comeliness pleasing to earth, a "man of sorrows," scourged and crucified by his own nation, is now reigning in his glory. He is the King in his beauty, upon whom the pure in heart can look without a dimming vail between, seeing in him their eternal friend, their gracious Redeemer, the chiefest among the myriads of Heaven, and the One altogether lovely. And in his presence, sharing his life and glory, the righteous will reign throughout the eternal ages which measure the life of God. Would we have a part there? Then we must seek God now. He wants us to come. "Turn ye, turn ye from your evil ways; for why will ye die?" The Creator of the universe invites you. "And the Spirit and the bride say, Come. And let him that heareth say; Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." All things holy, and good, and enduring, say, Come. The city of God invites us; the earth, when "there shall be no more curse," unites in the call. Through Christ, all is yours. The day of wrath draweth on apace. Come now, "Behold, now is the accepted time; behold, now is the day of salvation." The Greatest Truths Are Simplest
THE greatest truths are simplest; and so are the greatest men. HOW DO THE METHODS COMPARE?
By M. C. W.
COMPLAINT has been made by friends of the Sunday-law petitions that those who circulated the petition against all Sunday laws, have obtained signatures by misrepresentations, or in other words, have beguiled the unwary. That the individuals signed it is not denied, but it is claimed that they were unduly influenced; they were told that the petition was all right or that it was what it was not, and so induced individuals to sign it. That there have been such instances as this may be true as claimed, but all who obtained even one signature on a false representation of the object of the petition, did so contrary to the instructions of those at the head of the work. But there is not one single individual who signed the petition against Sunday laws and legislation tending to union of Church and State, but what had the right and privilege of knowing just what the petition was and what was its object before he attached to it his name. He alone is responsible for signing the petition. We do not by this excuse wrong methods of obtaining signatures. Wrong is not right nor ever will be. God forbid that evil should be done that good may follow. But this is true, even though wrong methods were used, the individual had the right and privilege of knowing what he was signing. The wording of the petition was in no way obscure or ambiguous. But admitting that wrong methods were used in circulating the counter-petitions to Sunday laws, contrary to instructions, which is the worst method, that, or to write the names of men, women, and children, or their equivalent, and count them all as favoring the Sunday-rest-law petition, when many of them did not know that the petition was being circulated or what it was, and others were opposed to it. In the anti-Sunday-law petition all whose names appear had both the right and privilege, at the worst, of knowing what they were giving their influence for; in the Sunday-law petitions they had the right but were not granted the privilege. A few church-members voted for a whole church, oftentimes when members of the church were opposed to the Sunday law. Representative bodies as regards denominational work indorsed these petitions for thousands whom they did not represent on this question any more than on the tariff question. Ministers in these various denominations have openly opposed the Sunday-law petitions, and thousands of intelligent members have, knowing what they were doing, signed the opposing petition. Many times minorities indorsed the Sunday-law petition for majorities, the vote being put at some evening prayer-meeting when but few were present. We might continue this much further, but this is sufficient for a comparison of the two methods of obtaining petitions to the respective sides of Sunday legislation. Further investigation will show more favorably for the anti-Sunday-law petition. Which is the better way, to grant American citizens who have the right, the privilege of knowing to what they are giving their influence, or to not even permit the right or privilege of knowing? Which is the more American? Which is the more Christian? How do the methods compare? After all, are not the friends of the Sunday law magnifying before the public very small matters, at the most, in order to hide their own abnormal and unfair methods? M. C. W. "WHAT IS THE THIRD ANGEL'S MESSAGE?"
By Editor
IN a partial answer to this question given in these columns last week, we stated that that which we call the Third Angel's Message is simply the third of a series of warnings, or more properly speaking, is a part of a threefold warning which is to prepare those who will heed it, for the coming of the Lord Jesus Christ, and for the glorious change which awaits the righteous when he appears. This series of messages is found in Revelation 14: 6-11, which reads as follows:— "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because he made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, 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 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 forever and ever; and they have no rest day nor night, who worship the beast and his image; and whosoever receiveth the mark of his name." The first warns the world of the second coming of Christ, for while they are not identical, the coming of the Lord and the hour of God's Judgment are so closely connected that they cannot be dissociated. The second declares the sad spiritual state of those who refuse the warning; while the third contains the most dreadful threatenings against those, who instead of giving glory to God, as the first message commands, worship the beast or his image and receive his mark in their foreheads or in their hands. It is this warning which we call the Third Angel's Message, and in which we believe the present generation is especially interested. We therefore invite the reader to go with us while we trace down one or two lines of prophecy which point to this message and give us a clue to the time when it is due to the world. Referring first to Dan. 2: 31-40 and Dan. 7: 1-7, we find four kingdoms represented by symbols, namely, Babylon (Dan. 2: 37, 38), Medo-Persia (Dan. 5: 28), Grecia (Dan. 8: 20, 21), Rome (Luke 2: 1). In these texts the several kingdoms are mentioned by name with the exception of Rome. But while Luke 2: 1 does not mention Rome by name, it does bring to view the emperor of Rome having dominion over all the world. In Dan. 2 and 7 four universal kingdoms are presented as covering the whole period of earth's history to the end of time, and in the book of Daniel we have the first three named. But since there are but four, and three are named, it is evident that when another universal kingdom is mentioned, it must be the fourth. The text in question brings to view such a kingdom, ruled by Caesar Augustus. So we know that his empire—Rome—is the fourth kingdom that should bear rule over the whole earth. On this point there is the most perfect agreement between sacred and profane history.520 Babylon, the first of these kingdoms, continued until B. C. 538, and was succeeded by Medo-Persia, which continued until B. C. 331; this kingdom was followed by Grecia, which as a unit and afterwards as divided into four parts (which division was represented by the four heads of the leopard), bore rule over all the earth until B. C. 168, when it yielded its supremacy to Rome, which continued as a unit until A. D. 351, when the first of the ten kingdoms was established in Roman territory. The fourth beast of Daniel 7 was represented as having ten horns (verse 8) which, we are told in verse 24, represented ten kings or kingdoms which should arise out of that empire; and after them there was to arise another power represented by another horn. The prophet says: "I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots." Of this horn it is said that he should be diverse from the first, and that he should subdue three kings, and further, that he should speak great words against the Most High, and wear out the saints of the Most High, and should think to change times and laws, and they should be given into his hands until a time and times and the dividing of time. By comparing this text with Rev. 12: 14, 6, we learn that this time was a thousand two hundred and threescore days, which, we understand to be symbolical of a longer period, namely (judging from Eze. 4: 4-6, a day for a year), twelve hundred and sixty years. We have already seen that the little horn which came up among the ten horns was to pluck up or destroy three of the ten. On this point Dowling, "History of Romanism," book 3, chap. 6, sec. 60, says:— "In the seventh chapter of Daniel, verse 8, &c., the papal power is represented as a "little horn," or kingdom coming up among the other ten horns or kingdoms into which the Roman Empire was divided. Before this little horn, coming up after the other ten, and "diverse from the first," three of the others are plucked up by the roots, which signifies that the papal government should eventually triumph over three of the states, or governments, out of the ten into which the ancient Roman empire was divided." These were the Heruli, the Vandals, and the Ostrogoths. The first of these powers fell about A. D. 483, the second in 534 and the third in 538. These were all Arian kingdoms, and the power at whose behest they were overthrown was what is now known as the Papacy. Prior to A. D. 476, as indicated by the prophecy, and as before stated, Rome had been divided into ten kingdoms, seven of which acknowledged the bishop of Rome as head of the universal church. The three powers named, refused to acknowledge his supremacy and were overthrown in his interests, hence from the overthrow of the last of these kingdoms we date the twelve hundred and sixty years during which time the saints, times, and laws of God were given into his hands. Until the last of those three kingdoms was overthrown, the Papacy did not have that power indicated in Dan. 7: 25. It is true that prior to this time the bishop of Rome had claimed supremacy, and in 533 the emperor Justinian wrote to the Pope, saying: "Therefore we have made no delay in subjecting and uniting to your holiness all the priests of the whole east." "We cannot suffer that anything which relates to the state of the church, however manifest or unquestionable, should be moved without the knowledge of your holiness, who are the head of all the holy churches." And again the same year in a letter to Epiphanius, Justinian refers to his letter to the bishop of Rome, and, "repeats his decision, that all affairs touching the church shall be referred to the Pope, 'head of all bishops, and the true and effective corrector of heretics.'" "In the same month of the following year, the Pope returned an answer repeating the language of the emperor, applauding his homage to the see, and adopting the titles of the imperial mandate. He observes that among the titles of Justinian, one shines as a star, his reverence for the apostolic chair, to which he has subjected and united all the churches, it being truly the head of all; as was testified by the rules of the fathers, the laws of princes, and the declarations of the emperors piety." But this decree of Justinian was for the most part inoperative until the Ostrogoths, the last of the three Arian powers, were driven from Italy five years later, namely, in A. D. 538; from which time forward for 1,260 years, the Papacy had, with only slight interruption, all the power indicated in the prophecy and in the emperor's letter, so far as it was possible for man to confer power. Counting 1,260 years from A. D. 538 brings us to A. D. 1798, the close of the 1,260 years, at which time the Papacy was temporarily overthrown by the French under General Berthier. The facts of this temporary overthrow are thus briefly related by the historian:— "Bonaparte now invaded the papal territories and rapidly overran them. He had orders from the directory to destroy the papal government but, on his own responsibility, he disregarded these instructions, and concluded with the helpless Pontiff the peace of Talentino on the 19th of February, 1797. 'Upon the return of Bonaparte from Italy, General Berthier was ordered by the directory to carry out its instructions respecting the papal government, which Bonaparte had declined to execute. The people of the papal States were thoroughly discontented. Berthier marched to Rome and was received as a deliverer. He proclaimed the restoration of the Roman republic; made Pope Pius VI. a prisoner, and stripped him of all his property . . . and removed him to France, where he was detained in captivity.'—Pictorial History of the World, p. 756." In this was fulfilled the prophecy found in Revelation 13. "And I saw one of his heads as it were wounded to death. . . . He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword." Verses 3 and 10. That this prophecy relates to the same power as that brought to view in Daniel, namely, the Papacy, will be clearly shown by comparing Daniel 7: 4-8 with Revelation 13: 1, 2, and Daniel 7: 8, 25 with Revelation 13: 5-7. But this deadly wound was not to be the total end of the Papacy. Says the prophecy (Rev. 13: 3): "And I saw one of its heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast." As already stated, this deadly wound was given in 1798 when Pope Pius VI. was taken prisoner, and the Papacy was temporarily abolished by the French. But a further consideration of this question must be left for another paper.
C. P. B. WHY NOT BELIEVE?
By C. P. B.
WHY not believe the promises of God? Are those things which are still future any more wonderful than that which has been in the past? Is not the death of the Son of God a sufficient pledge for the fulfillment of everything that God has promised? Says the apostle: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" How can anyone believe that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," and not believe that the provision is ample, the sacrifice sufficient, and that Christ "is able also to save them to the uttermost that come unto God by him"? To believe the former and not the latter is certainly to be governed by caprice rather than by reason and sound judgment. But that which is true, in this respect, of spiritual things is also true of physical things; and many as fondly contradict themselves in the latter as in the former. Not a few who are quite ready to avow their belief that God created the world, yea, that he spoke into existence the whole material universe, find themselves unequal to the task of believing that which the pen of Inspiration has recorded relative to the destruction of this earth by fire, and its final renewal as the dwelling-place of the righteous. Thousands who believe that God placed the worlds in their orbits, and set the machinery of the universe in motion, and that he sustains it by his divine power, are staggered at the simple statement that "the holy city, New Jerusalem," is to come "down from God out of Heaven." Rev. 21: 2. Very many accept without question the fact of the resurrection of our Lord, and yet have no faith in the final resurrection of all who "sleep in Jesus." Others have apparently full faith in the gospel narrative of the first advent of Christ, of his literal sufferings and death, and yet seem to be utterly incapable of believing the plain predictions of his second coming. The prophecies concerning his first advent they believe were all literally fulfilled; the equally plain predictions of his second advent they spiritualize and explain away till they are altogether meaningless. Surely in these facts are confirmed the words of the prophet: "The heart is deceitful above all things, and desperately wicked; who can know it?" C. P. B.