OR, VISION OF THE FOUR BEASTS—BY GEO. STORRS.
We are now prepared for the inquiry—who, or what is the little horn here spoken of? We will inquire, 1st. What is the character of this horn? 1. It makes war with the saints. 2. It speaks great words against the Most High. Let us see if we can find a description of the same character elsewhere in the Bible. See Rev. xiii, 6, 7; "And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints and to overcome them;" Daniel says, "he prevailed against them." Now see 2 Thess. ii, 3, 4: "That man of sin be revealed, who opposeth and exalteth himself above all that is called God, &c. Can there be any doubt of the identity of the character? Daniel's "little horn," Paul's "man of sin," and John's "blasphemous beast," are clearly identified. 2d. Let us inquire, has a power of this description arisen? It must be admitted that there has; and that power is Papacy. The titles the Popes have assumed, of "Most Holy Lord" and their pretentions to pardon sin, even before its commission, if we had nothing else, sufficiently establishes the blasphemous character of that power. Pope Innocent III, writes—"He [Christ] hath set one man over the world, him whom he hath appointed his vicar on earth; and as to Christ is bent every knee in heaven, in earth, and under the earth; so shall obedience and service be paid to his vicar by all, that there may be one fold and one shepherd.—Again, Pope Gregory VII, says, "The Roman Pontiff alone is by right universal. In him alone is the right of making laws. Let all kings kiss the feet of the Pope. His name alone shall be heard in the churches. It is the only name in the world. It is his right to depose kings. His word is not to be repealed by any one. It is to be repealed by himself alone. He is to be judged by none. The church of Rome has never erred; and the Scriptures testify it never shall err." Surely here is a power diverse from all others, and proud and blasphemous enough to answer the character of the little horn. 3d. Let us now inquire, When this little horn arose? Or, which is the same thing, When did Papacy arise? There has been a difference of opinion on that question. But it appears to me the question is not one so difficult to settle now as in former years. First, then—it did not arise before the ten horns. Hence it did not arise before A. D. 483, when the tenth horn came up. It did not arise until three of the first horns fell, or were plucked up. It did not come up after that, because it came up among the ten horns, and three of those horns fell before it. It must then have come up or been established at the identical point where the third horn fell. If that point can be settled, it seems to me there can be no reasonable doubt as to the time Papacy arose. In the year of our Lord 493, the Heruli in Rome and Italy were conquered by the Ostrogoths. In 534, the Vandals, who were under Arian influence, were conquered by the Greeks, for the purpose of establishing the supremacy of the Catholics. The Ostrogoths, who held possession of Rome, were under an Arian monarch, who was an enemy to the supremacy of the Bishop of Rome; hence, before the decree of Justinian, (a Greek emperor at Constantinople,) could be carried into effect, by which he had constituted the Bishop of Rome head of all the churches, the Ostrogoths must be plucked up. This conquest was effected by Justinian's army in the month of March, 538; at which time, the Ostrogoths, who had retired without the city, and besieged it in their turn, raised the siege and retired, leaving the Greeks in possession of the city; thus the third horn was plucked before Papacy, and for the express purpose too of establishing that power. [See Gibbon's Decline and Fall of the Roman Empire.] How exactly do the facts answer to the prophecy. I will here introduce the letter of Justinian to the Bishop of Rome, of A. D. 533: "Justinian, pious, fortunate, renowned, triumphant, emperor, consul, &c., to John, the most holy Archbishop of our city of Rome, and patriarch:
"Rendering honor to the apostolic see, and to your holiness, (as always was and is our desire,) and, as it becomes us, honoring your blessedness as a father, we have laid without delay before the notice of your holiness all things pertaining to the state of the church. Since it has always been our earnest study to preserve the unity of your holy see, and the state of the holy churches of God, which has hitherto obtained, and will remain, without any interfering opposition; therefore we hasten to subject, and to unite to your holiness, all the priests of the whole East. As to the matters which are presently agitated, although clear and undoubted, and, according to the doctrine of your apostolic see, held assuredly resolved and decided by all priests, we have yet deemed it necessary to lay them before your holiness. Nor do we suffer anything which belongs to the state of the church, however manifest and undoubted, that is agitated, to pass without the knowledge of your holiness, who are the head of all the holy churches. For in all things (as had been said or resolved) we are prompt to increase the honor and authority of your see." "The authenticity of the title," says Mr. Croley, "receives unanswerable proof from the edicts of the 'Novellæ' of the Justinian code. The preamble of the 9th, states, 'that as the elder Rome was the founder of the laws; so was it not to be questioned, that in her was the supremacy of the pontificate.' The 131st, on the Ecclesiastical Titles and privileges, chapter ii., states: 'We therefore decree that the most holy Pope of the elder Rome is the first of all the priesthood, and that the most blessed archbishop of Constantinople, the new Rome, shall hold the second rank, after the holy apostolic chair of the elder Rome.'"—Croley, pp. 114, 115. Some suppose that Phocas, A. D. 606, by applying the title "universal Bishop" to the Pope, first gave him his supremacy; but this cannot be, for it does not agree with the prophecy that three of the first horns were to be plucked up before it, as it came up, and this happened more than half a century before.—Again, Mr. Croley, a writer of the Church of England, says—"The highest authorities among the civilians and annalists of Rome spurn the idea that Phocas was the founder of the supremacy of Rome; they ascend to Justinian, as the only legitimate source, and rightly date the title from the memorable year 533." Imperial Rome fell about A. D. 475, and was in the hands of the barbarians. Thus it continued till the conquest of Rome by Belisarius, Justinian's general, 536 to 538, when the Ostrogoths left it in possession of the Greek emperor, March, 538. Thus the way was open for the dragon to give the beast his power, and his seat, and great authority. Rev. xiii, 2.—This fact, from Revelation, also, settles the point that the Pope did not receive his power from Clovis, king of France. It was the dragon that gave him his seat, Rome, his power, as head of the churches. The Roman emperors had stood at the head of the churches with power to make important decisions for the church—it is now transferred to the Pope: and he has given him, also, great authority, under the Justinian code of laws, to judge and punish heretics. 4th. The next point we want to settle is, the length of time this power was to continue. Daniel says, "a time, times, and the dividing of time." The Revelator says, [Chap. xiii, 5, "Power was given unto him to continue 42 months." He was to make war upon the saints—the church; and in Rev. xii, 6, we are told, the woman, the church, fled into the wilderness 1260 days; and at the 14th verse, that it was for "a time, and times, and half a time." Here then we have the period of the continuance of this power given us in three forms of expression, which settles the point that the time, times, and dividing of time is 42 months, or 1260 prophetic days or years. 5th. Did the continuance of papal dominion, as a horn of the beast, cease at the end of that period?—1260 years from 538 would extend to 1798. Did any-thing transpire that year to justify the belief that the dominion of Papacy was taken away that year? It is a historical fact, that, on Feb. 10th, 1798, Berthier, a French general, entered the city of Rome and took it. On the 15th of the same month the Pope was taken prisoner and shut up in the Vatican. The Papal governments, which had continued from the time of Justinian, was abolished, and a republican form of154government given to Rome. The Pope was carried captive to France, where he died in 1799. Thus, he that led others into captivity, went into captivity; and he who killed with the sword, those he was pleased to call heretics, was himself killed [subdued] with the sword; i.e., his dominion was taken away by war. See Rev. xiii, 10. Verse 26: "but the judgment shall sit, and they shall take away his dominion, [he is cut off from being a horn on the beast, or deprived of his civil power, so that he can no longer wield the sword against dissenters] to consume and destroy it unto the end." See 2 Thess. ii, 8: Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming to judge the world in the burning day, when the beast and false prophet will be cast alive into the lake of fire, burning with brimstone; then the little horn will be destroyed. Some tell us the civil power of Papacy is not taken away. That the Pope was restored, or a new one chosen, is admitted, and that he may have some civil power in Italy is not denied. But that he has power to depose kings and put to death the saints now, is denied. When he was a horn on the beast, he deposed kings at pleasure, for centuries, and silenced heretics by the flame, the rack, prison, and the sword. Can he do it now? No. Nor has he been able to do it since 1798—since that time the church is out of the wilderness; and Papacy is compelled to tolerate Protestantism. Hear the Pope himself on that subject. Here is his letter, dated Sept., 1840, at Rome. Read it, and see if you think Papacy is now a horn on the beast, or is possessed of power to war against the saints unto death, as formerly. "ENCYLLICAL LETTER OF OUR MOST HOLY LORD GREGORY XVI, by Divine Providence Pope, to all Patriarchs, Primates, Archbishops, and Bishops.
GREGORY XVI. POPE.
"Venerable Brethren,—Health and the apostolic Benediction.
"You will know, Venerable Brothers, how great are the calamities with which the Catholic Church is beset on all sides in this most sorrowful age, and how pitifully she is afflicted. You know by what a deluge of errors of every kind, and with what unbridled audacity of the erroneous, our Holy Religion is attacked, and how cunningly and by what frauds, heretics and infidels are endeavoring to pervert the hearts and minds of the faithful. In a word, you know there is almost no kind of effort or machination which is not employed, to overthrow, from its deepest foundations, if it were possible, the immovable edifice of the Holy City.
"Indeed, are we not, (Oh, how shameful!) compelled to see the most crafty enemies of the truth, ranging far and wide with impunity; not only attacking religion with ridicule, the church with contumely, and Catholics with insults and slander, but even entering into cities and towns, establishing schools of error and impiety, publishing in print the poison of their doctrines, skilfully concealed under the deceitful veil of the natural sciences and new discoveries, and even penetrating into the cottages of the poor, traveling through rural districts, and insinuating themselves into familiar acquaintance with the lowest of the people and with the farmers! Thus they leave no means unattempted, whether by corrupt Bibles in the language of the people, or pestiferous news papers and other little publications, or caviling conversation, or pretended charity, or, finally, by the gift of money, to allure ignorant people, and especially youth, into their nets, and induce them to desert the Catholic faith.
"We refer to facts, Venerable Brethren, which not only are known to you, but of which you are witnesses; even you, who, though you mourn, and, as your pastoral duty requires, are by no means silent, are yet compelled to tolerate in your diocese these aforesaid propagators of heresy and infidelity; these shameless preachers, who, while they walk in sheep's clothing," "but inwardly are ravening wolves, cease not to lay in wait for the flock and tear it in pieces. Why should we say more? There is now scarcely a barbarous region in the universal world, to which the well known Central Boards of the heretics and unbelievers have not, regardless of expense, sent out their explorers and emissaries, who either insidiously, or openly and in concert, making war upon the Catholic religion, its pastors and its ministers, tear the faithful out of the bosom of the church, and intercept her approach to the infidels.
"Hence it is easy to conceive the state of anguish into which our soul is plunged day and night, as we, being charged with the superintendence of the whole fold of Jesus Christ, and the care of all the churches, must give account for his sheep to the Divine Prince of Pastors. And we have thought fit, Venerable Brethren, to recall to your minds by our present letter the causes of those troubles which are common to us and you, that you may more attentively consider how important it is to the church, that all holy priests should endeavor, with redoubled zeal, and with united labors, and with every kind of efforts, to repel the attacks of the raging foes of religion, to turn back their weapons, and to forewarn and fortify the subtle blandishments which they often use. This, as you know, we have been careful to do at every opportunity; nor shall we cease to do it; as we also are not ignorant that you have always done it hitherto, and confidently trust that you will do hereafter with still more earnest zeal.
"Given at Rome, at St. Mary the Greater, on the 18th of the Kalends of September, of the year 1840, the tenth of our pontificate.
GREGORY XVI. POPE." You see what is to come next after the fall of the little horn.
Now let us see whereabouts we are in the prophetic chain. Have we passed the Lion—Babylon? Yes. Have we gone by the Bear with three ribs in his mouth? Yes. Has the sign of the Leopard with four wings of a fowl and four heads been passed?—It has. The dreadful and terrible beast, with ten horns,—has he been seen? Yes. Have we got past the little horn having eyes like the eyes of a man?—That is among the things numbered with the past.—How far beyond it are we? Forty five years, nearly. What comes next? The judgment, followed by the everlasting kingdom of God. How far off is that?—That question I shall answer, hereafter, definitely. But one thing is certain; it cannot be at a great distance. It is the next prophetic event. Awake, ye slumbering virgins? "Behold the Bridegroom cometh, go ye out to meet him." No time to sleep now. The seventh angel is preparing to sound. "Awake, ye dead!" will soon thunder through the skies.—Happy day to those that are waiting. Awful day to those who are saying—"My Lord delayeth his coming." Awake—Awake!! And who are they? That humble band,
Amid earth's tinseled show?
Who journey in a weary land,
And worship as they go? With steadfast faith, and upward eye,
Unmoved by present shame;
They wait a glory from on high,
A Prince of heavenly fame. They look, and yet no cloud appears,
And watch still undismayed;
Nor seem to heed the doubts and fears,
That other hearts pervade. Weary, and yet pursuing still
The object of their love,
Affirming that he shortly will
Appear in clouds above. While multitudes their hope revile,
And dare the threatened day;
They patiently the hours beguile,
Content to watch and pray. Then who are they? Their garments seem
All suddenly to change!
And all their way-worn faces gleam
With radiance sweet and strange. He comes! He comes! Their faithful King,
Enthroned on clouds of light;
And rising now with shouts they sing,
And triumph in his sight. The 70 weeks a part of the 2300 days.
By Editor
[The evidence presented on this subject by Bro. Andrews is conclusive. We give the following extract from the exposition of Dan. viii, by Geo. Storrs, published in 1843. It shows the position then taken by the whole Advent body.] "WE will now give you the 13th and 14th verses of the eighth chapter of Daniel, leaving out what our translators have supplied:—'Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long the vision, the daily and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand three hundred days: then shall the sanctuary be cleansed.'" The inquiry, 'How long the vision,' clearly related to the 'Ram' and 'Goat,' as well as 'little horn'—and, the 2300 days are given in answer to the question,—'How long the vision?' It was the meaning of the vision Daniel sought—verse 15: 'It came to pass, when I had seen the vision, and sought for the meaning,' &c. It was to make Daniel understand the vision, Gabriel was sent—verse 16: 'I heard a man's voice between the banks of Ulai, which called and said, Gabriel, make this man to understand the vision.' It was to make Daniel understand the vision, Gabriel came—verse 17: 'So he came near where I stood, and said unto me, Understand, O son of man.' The first thing Gabriel would have Daniel understand, was, that the vision was down to the end,—verse 17: 'At the time of the end shall be the vision.' He would have Daniel understand that the end intended was the last end of indignation,—verse 19: 'Behold, I will make thee know what shall be in the last end of the indignation;' and he would have Daniel know that, 'at the time appointed, the end shall be.' The 2300 days is the only time appointed. That time cannot be applied to a particular agent or event, without violence to the whole subject Now let us inquire what Daniel did understand, and what not. The angel explained every thing to him respecting the ram, he-goat, and little horn. But Daniel tells us in the last verse, 'I was astonished at the vision, but none understood it.' What did not Daniel understand? There were, evidently, three things he did not understand: 1st. What 'sanctuary' was intended in verse 13; 2d. He did not understand how to reckon the days; and 3d. Where to commence his reckoning. As Gabriel is not to be charged with disobedience to the command to make Daniel understand the vision, and as he has not fulfilled that command in this chapter, we must look elsewhere to see if he ever did what he was directed to do, and what he promised Daniel he would do. Let us now look into the 9th chapter. Daniel there informs us that he found out 'by books, the number of years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.' We might here inquire, Why did not Daniel 'find that out before?' It was written in the book, but he did not discover it till now. Our opponents seem to think it is a conclusive argument that we are wrong, because the time of the end of the world has not been found out before now. But is it any more marvelous than that Daniel did not learn that the captivity of the Jews in Babylon was to be seventy years, till those years were accomplished? When Daniel discovered this fact, fifteen years had passed since the vision of the eighth chapter, and he had all that time been in uncertainty about the points that were not explained to him in that vision. He now seems to catch at the thought, that it must be the sanctuary at Jerusalem, to which the vision related, and he at once commences praying accordingly. He, at the 17th verse, prays especially about the sanctuary. 'Now, therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.' Daniel's mind is evidently on the vision, and he seems to suppose he has got the clue to the sanctuary that is to be cleansed; but Gabriel comes flying swiftly, to stop Daniel in the midst of his prayer. See verse 21: 'Yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.' Gabriel, why this haste? Why, I see Daniel is wrong—he don't understand the matter—he thinks the vision related to the sanctuary at Jerusalem, and I must stop him, for he is going astray. 'Gabriel, whom I had seen in the vision,' says Daniel. What vision? Where had Daniel seen Gabriel in vision? Evidently nowhere but in the vision of the 2300 days. Well, says Gabriel, 'I am now come forth to give thee skill and understanding—therefore understand the matter, and consider the vision.' How is it possible that anything can be plainer than that both Daniel and Gabriel have the vision in mind, that 'none understood,' at the close of the eighth chapter? Now, says Gabriel, 'understand the matter, as by your prayer I see you did not, and consider the vision—direct your attention to what I have now to say of it. 'Seventy weeks are determined155[cut off, so the word signifies] upon thy people.' Cut off from what? Surely not from the indefinite space; but from some time previously given. What time had Daniel given him before? None, except the 2300 days. The natural inference, then, is that the 70 weeks were cut off from those days: there is nothing else to cut them off from. For what are they cut off? Several objects are specified; but one especially, viz., to seal up [or as the word signifies, see Dan. vi, 17, make sure] the vision.'" AN EXTRACT FROM AN OLD SERMON.
TIME grows old! The Dread Majesty of the heavens arises to shake terribly the earth! The day is near that shall burn as an oven, and all the proud and them that do wickedly shall be stubble! The prophet Daniel, speaking of this very period of time, says, that many shall be purified and made white, and tried—probably in time of great persecution; but the wicked shall do wickedly—go from bad to worse with long and rapid strides—yea, glory in their shame and proud ignorance, and, therefore, none of the wicked shall understand; but the wise shall understand. Before the evening of the great and dreadful day of the Lord, there shall be, according to St. Paul, a departure from the faith. Those also that retain the form, but deny the power of godliness that they may gratify their lusts and cloak their carnality, will heap to themselves teachers, complimentary and waxen images of men having itching ears that cannot bear the truth. In these perilous times, men shall be lovers of their own selves: covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God. And St. Peter says, that in the last days shall come scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the beginning of the creation. For this they are willingly ignorant of, the destruction of the antediluvian world, and deny and despise the future certainty of the conflagration of the present heavens and earth, which we know by the word of God, continues to be left in store, reserved unto fire against the day of judgment and perdition of ungodly men. As infidelity increases, the times will be more strongly marked, and voluptuousness and security among the wicked, make an additional sign of the coming of the Son of man: For as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came and took them all away. Likewise also as it was in the days of Lot. They did eat, they drank, they bought, they sold, they planted, they builded, but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all. And a cautionary direction is given to the believers that in this general security they should watch, lest at any time their hearts should be overcharged with intemperance and worldly cares, and so that day which shall come as a snare on all them that dwell on the face of the whole earth, should overtake them also by surprise. At some period not long before the great day, there shall be signs in the sun, and in the moon, and in the stars—and upon the earth distress [revolutions] of nations with perplexity, the sea and waves roaring—either literally or symbolically, to express tumultuous combinations of people mad to throw off every restraint, civil or religious—men's hearts failing them for fear, and for looking after those things which are coming on the earth—for the powers of heaven shall be shaken. And then shall appear the sign of the Son of man—some portentous display understood as we said before by faithful believers. And when these things begin to come to pass, says the evangelist, then look up and lift up your heads, for your redemption draweth nigh. Lo! the hour is come! the mystery of God is finished! It is the determined counsel of the Eternal. What voice is that I hear from the dread throne, as the sound of many waters? "I am Alpha and Omega, the beginning and the end, the first and the last, saith the Lord. Behold, I come quickly, and my reward is with me, to give every man according as his work shall be!" I see the Son approaching to the throne of majesty in the heavens. I saw, says the prophet Daniel, in the night visions, and behold one like the Son of Man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And thus he moves his Father: O Father! the year of my redeemed is come—the day of vengeance is in mine heart. Long has my Spirit strove with men. All that love and wisdom infinite can give, has been bestowed to effect their salvation. And now the ingrates vainly imagine that they shall efface thy remembrance, a sense of thine existence, and their obligations to love and worship, and obey thee, from the face of the whole earth. Come, therefore, let me get down, for the harvest is ripe, the press is full, the fats overflow! For their wickedness is great—that I may wipe away the reproach of my people, and perform my faithful promise, which their steadfast faith has long expected, in bringing them home to these fair realms, to behold the glory which I had with thee before all worlds, and with me to enjoy thy smiles and love eternal—and that I may condemn and banish the impenitent rebels of mankind and the disobedient angels to their own place, as vessels of wrath fitted for destruction. And there was given him, continues the prophet, dominion and glory and a kingdom, that all nations and languages should serve him: his dominion is an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed. And now he ascends the great white throne, raised on "the chariot of paternal deity." Above, beneath and round about him pour the marshaled hierarchies of angels and the innumerable company of the souls of just men made perfect: for them also who sleep in Jesus, will God bring with him. The brightest military spirit of heaven leads on the angelic hosts: down through the regions of space, by unnumbered worlds they mark their rapid way, till they descry far off this poor terrestrial, sin-polluted orb, at once for their impenitence and rejection of the Saviour, the disgrace and scorn of all created worlds. The mighty angel whom St. John saw standing upon the sea and upon the earth, at the signal given, lifts up his hand to heaven and swears by him that liveth for ever and ever, who created the heavens, and the earth, and the sea, and the things which are therein, that time should be no longer. What shout is that I hear? It is no other than the bursting joy of angels attendant on the Lord from heaven—from ten thousand thousand strong lunged cherubs breaks the glad peal:
"The joy, the shout, the harmony,
'Flies o'er the everlasting hills.
'Loud as from thunders without number,
'Sweet as from blest voices uttering praise." The jubilee begins! Hark! hark! do you hear that awful sound? It is the trump of God. Louder and louder the great archangel swells the tremendous roar! The awful peal reverberates through continents, thro' seas and islands! The steadfast earth reels to and fro like a tempest-beaten cottage! See, the opening grave! the earth teems with resurrection! Behold these glorious forms! how sweetly they ascend!—What love and joy in their resplendent countenances! These are the saints of God—these are they that slept in Jesus! For the dead in Christ shall rise first—Then we which are alive and remain, shall drop our dull mortality. For we shall all be changed in a moment, in the twinkling of an eye at the last trump, says the Apostle.—This corruption shall put on incorruption, and this mortal shall put on immortality. By the ministry of glorious angels, both the living and resuscitated saints ascend to meet the Lord in the air: for, Behold he cometh! "Far off his coming shines!" Nearer and nearer the bright pomp approaches! Behold, he cometh! and every eye shall see him, and they also that pierced him, and all kindreds of the earth shall wail because of him. The angelic hosts dispart on either hand, and the King immortal appears in all the glory of his Father, with the holy angels. The judgment is set, and the books are opened. Lift up your eyes, ye saints of the living God, and behold on the seat of judgment enthroned your Judge and Saviour! Around him through the vast concourse are spread innumerable animated forms, beaming angelically bright. Is this the babe of Bethlehem? Is this the manger's weeping care? Is this the man arraigned at Pilate's bar? Is this the bleeding astonishment of Calvary, whose death the blushing heavens refused to behold? Yes, this is he—that man of grief. But O, how changed! And I saw a great white throne, says St. John, and him that sat on it, from whose face the earth and the heavens fled away and there was found no place for them. To the Saints scattered abroad.
By Ellen G. White
DEAR BRETHREN AND SISTERS:—Do we believe with all the heart that Christ is soon coming? And that we are now having the last message of mercy that is ever to be given to a guilty world? Is our example what it should be? And do we show to those around us, by our lives and holy conversation, that we are looking for the glorious appearing of our Lord and Saviour Jesus Christ, to change these vile bodies and fashion them like his most glorious body? I fear that we do not believe, and realize these things as we should. Those who believe the important truths that we profess to believe, should act out their faith, in the immediate coming of Christ. There is too much seeking amusements, and things to take up the mind here in this world; the mind is left too much to run upon pride of dress; and the tongue is engaged too often in light and trifling conversation, which gives the lie to our profession, for the conversation is not in heaven from whence we look for the Saviour. Angels are watching over us, to guard us; and we often grieve these angels by indulging in trifling conversation, jesting and joking, and also by sinking down in a careless, stupid state. And although we may make an effort now and then for the victory, and obtain it, yet if we do not keep it, but sink down in the same careless, indifferent state, unable to endure temptations, and to resist the enemy, it is not enduring the trial of our faith, that is more precious than gold. It is not suffering for Christ's sake, and glorying in tribulation. There is a great lack of christian fortitude, and serving God from principle. We should not seek to please and gratify self; but to honor and glorify God, and in all we do and say, have a single eye to his glory.—If we would let our hearts be impressed with the following important words, and ever bear them in mind, we should not so easily fall into temptation; but our words would be few, and well chosen. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." "Every idle word that men shall speak, they shall give account thereof in the day of judgment."—"Thou God seest me." We could not think of these important words, and call to mind the sufferings of Jesus for us sinners, that we might receive pardon from our sins, and be redeemed unto God by his most precious blood, without feeling a holy restraint upon us, and an earnest desire to suffer for him, who suffered and endured so much for us. If we dwell on these things, dear self, with its dignity, will be humbled; a child-like simplicity will take its place, which will bear reproof from others, and will not be easily provoked, and suffer a self-willed spirit156to come in and rule the soul. The true christian's joys, amusements and consolation, must and will be in heaven. "Upward to God be the heart's adoration,
Where ever is flowing pure streams of salvation."
The longing soul of those who have tasted of the powers of the world to come, and have feasted on heavenly joys, will not be satisfied, or amused, with things of earth. Such will find enough to do in their leisure moments. Their souls will be drawn out after God. Where the treasure is, there will be their heart, holding sweet communion with the God they love and worship. Their amusements will be in contemplating their treasure—the holy city—the earth made new—their eternal home. And while they dwell upon these things, which are lofty, pure and holy, heaven will be brought near, and they will feel the power of the Holy Spirit, which will tend to wean them from the world more and more, and cause their consolation and chief joy to be in the things of heaven, their sweet home.—The power of attraction to God and heaven will be so great, that nothing can draw their mind from the great object of securing their soul's salvation, and honoring and glorifying God. "Brighter joys than earth can give, win me away,
Pleasures that for ever live—I cannot stay."
As I realize how much has been done for us, to keep us right, I am led to exclaim, O, what love! What wondrous love hath the Son of God for us poor sinners! Should we be stupid and careless, while every thing is being done for our salvation that can be done? All heaven is interested for us. We should be alive and awake, to honor, glorify and adore the High and Lofty One. Our hearts should flow out in love and gratitude to him who has been so full of love and compassion to us. With our lives we should honor him, and with pure and holy conversation show that we are born from above; that this world is not our home, but that we are pilgrims and strangers here, traveling to a better country. Many who profess the name of Christ, and profess to be looking for his speedy coming, know not what it is to suffer for Christ's sake. Their hearts are not subdued by grace, and they are not dead to self; but it often appears in various ways; and, at the same time, they are talking of having trials. But the principal cause of their trials, is an unsubdued heart, which makes self so sensitive, that it is often crossed. If such could realize what it is to be an humble follower of Christ, a true christian, they would begin to work in good earnest, and begin right. They would first die to self, then be instant in prayer, and check every passion of the heart. Give up your self-confidence, and self-sufficiency, and follow the meek pattern.—Ever keep Jesus in your mind, that he is your example, and you must tread in his footsteps. Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despised the shame. He endured the contradiction of sinners against himself. Is not the reward, at the end of the race, great and rich enough? What greater inducements could be held up before us, than has been held up to encourage us to be bold and valiant soldiers, to overcome the world, the flesh, and the devil? Eternal life is ours, if we endure the trial of our faith. Is it not enough? Will any complain of the roughness of the way?—Would you enter heaven if you could without suffering, and dwell in the presence of that Jesus, who suffered so much for us, whose loveliness and glory is unspeakable? He for your sins, was once the meek slain lamb, wounded, bruised, smitten and afflicted, O, it would be no place for you. Any other place would be far preferable. You would feel that you had no right there. Let us, then, cheerfully suffer something for Jesus' sake, crucify self daily, be a partaker of Christ's sufferings here, that we may be made partakers with him of his glory, and be crowned with glory, honor, immortality and eternal life. ELLEN G. WHITE.