Earlier text: Flames of Fun and FrolicRestoration of the Papacy.
By J.
In Daniel 7:21, 22, we read: “I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” These are the closing words of Daniel’s inquiry of the angel about the truth of the fourth beast, and of the horns which were in his head, and of the other one before whom three of the first horns were plucked up by the roots, and they apply to that one of which he said he had a mouth which spoke great things, and whose look was more stout than his fellows. The specifications that are given in regard to this power are such that they absolutely fix to the Papacy the application of the prophecy. It is established after the development of the ten kingdoms, and upon the ruin of three of them; it speaks great words against the Most High; it wears out the saints of the Most High; thinks “to change the times and the law” of the Most High; and this dominion and power were to be held for “a time and times, and half a time,”—1260 years,—when the dominion should be taken away. But though the dominion was to be taken away “to consume and to destroy it unto the end,” it appears that the power of persecution,—of making war upon the saints,—is only checked, or suspended, for a season, because, says the prophet, “The same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High.” Now, according to Rev. 20:4; 1 Cor. 6:3, and 4:5, judgment is not given to the saints in this life, but in the life to come. Rev. 20:4 says: “I saw thrones, and they [the “much people in Heaven,” chap. 19:1–8] sat upon them, and judgment was given unto them; . . . and they lived and reigned with Christ a thousand years.” 1 Cor. 6:2, 3 says: “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?” 1 Cor. 4:5 says: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God.” From these texts it is plain that the judgment that is given to the saints is a judgment both of the world and of angels (the evil angels); that it does not pertain to this life; that it is with Christ in Heaven, where they reign with him a thousand years; and that it is given to the saints at the coming of the Lord. This is made emphatic by the closing words of Daniel, quoted above: War was made with the saints till judgment was given them and till “the time came that the saints possessed the kingdom.” As the Papacy has not for some time made, and is not now making, war upon the saints, and as the word of God declares that he does make war upon them at the time when they possess the kingdom, which is at the coming of the Lord, therefore it seems clear according to the prophecy that there is to be a revival of the persecuting power of the Papacy. This view is confirmed by the parallel scripture in Rev. 13. There it is said of this same power: “I saw one of his heads as it were wounded to death; and his deadly wound was healed.” Verse 3. And in verse 10 it is said of him: “He that leadeth into captivity shall go into captivity.” In 1798 A. D., at the end of the 1260 years of its supremacy, the Papacy was abolished, and the Pope, Pius VI., carried into captivity, where he died the next year. There was given the deadly wound. In 1800 the deadly wound was healed by the restoration of the Papacy in Pope Pius VII., but with its power greatly reduced; for then began the taking away of his dominion, which never ceased till the last vestige of it was swallowed up by Victor Emanuel in 1870. As the light of the Reformation and its principles of liberty, civil and religious, gained in power among the nations, the persecuting power of the Papacy faded away. In the closing years of the sixteenth century, and the beginning of the seventeenth, the persecuting power of the Papacy was at its height, and was almost resistless. “That England, Germany, and the Scandinavian kingdoms escaped the doom of Italy and Spain is one of the marvels of history.” In the latter part of the seventeenth century, the average yearly number of victims gradually diminished; but as the numbers were enormous, the yearly average could gradually diminish for a great many years before the dreadful work finally ceased. Napoleon crushed the Inquisition, and destroyed its prisons wherever he came across them, but they were afterward renewed. It was after the middle of the nineteenth century before persecution entirely ceased; and it was not till the occupation of Rome, in 1870, drove the Papacy and the Inquisition into the Vatican, that men felt secure. Yet it is after the captivity, after the healing of the deadly wound, after the taking away of his dominion, that the Scripture says, “All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” Rev. 13:8. And it is just at the time when this power went into captivity, 1798, that the prophet sees another power arising, of which he says: “He exerciseth all the power of the first beast in his sight. And he maketh the earth and them that dwell therein to worship the first beast whose death-stroke was healed.” Thus there was seen a power arising which will exercise the power of the Papacy, in behalf of the Papacy, and which will compel people to obey the Papacy. This power is called “the image to the beast.” Verse 14. He causes the people to worship (obey) himself and the Papacy; in fact, the worship of himself will be the worship of the Papacy. And in the exercise of this power, he declares that no man may buy or sell save he who honors the Papacy, and even goes so far as to cause that as many as would not worship the image of the beast should be killed.” Verse 15. That this is immediately preceding the coming of the Lord, is plain from Rev. 14:9–15. There it is said: “If any man worship the beast and his image, . . . 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 immediately following this warning, it is said: “I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Jesus himself said, “The harvest is the end of the world.” These scriptures show that just before the end of the world all will be compelled, under pains and penalties, to honor and obey the papal power. And this corresponds exactly with Daniel’s word that the “little456horn” “made war with the saints” “till the time came that the saints possessed the kingdom.” In view of these prophecies, we deem it certain that there will be a restoration of the Papacy to honor and power among the nations. This we have believed for several years, and certain events which have occurred lately have greatly strengthened this belief. One of these, shown last week, is the voluntary humiliation of Prince Bismarck, and by him of Germany, before the Pope, and the way in which it is viewed, not only by the Papacy, but by others. In addressing him as “Sire,” Bismarck certainly did recognize in the Pope the dignity of a sovereign. This is nothing else than the court address of a sovereign. This piece of diplomacy, followed so soon by the revision of the May Laws, really by the Pope himself, is but the practical demonstration of the truth of Bismarck’s declaration that “In so far as I am concerned, I shall always seize—and with the greatest eagerness—every occasion offered me in the fulfillment of my duty toward my master and my country to manifest toward your Holiness my deep gratitude and my most humble devotion.” And we believe that it is but one step, which will be followed by other nations toward the restoration of the Papacy. Indeed, it has been followed already by our own nation. Mention has been made in these columns of the action of our Government in furnishing the Catholic committee a revenue cutter, flying the papal flag, at the reception of the papal messengers as they bore the papal trappings to Cardinal Gibbons. The request that was sent to the secretary of the Treasury was that the “usual courtesies” should be shown by the Government. In the term “usual courtesies” there was nothing else meant than the usual courtesies which one nation, or one sovereign, shows to the ambassadors of another. And, as before remarked, when our Government extended the usual courtesies to these messengers of the Pope, it did just what Germany has done—acknowledged the sovereignty of the Pope, and placed him on an equality with other sovereigns. This, too, in the plainest way; for mark, these messengers were not from the Pope to this Government; then there might have been some excuse for extending the usual courtesies; but they were simply messengers from the Pope to a private citizen of this country, and at this a Government vessel must be sent off, with the papal flag in the place of honor, and with orders to show “the usual courtesies”! Nor is this all. In Italy itself there is a movement looking to a “reconciliation between the Vatican and the Italian Kingdom.” The example of Germany is appealed to. The champion of the movement, Signor Achill Fazzari, declares that reconciliation with the Papacy “is the only means to make Italy great, and win respect.” He has reason for the declaration too. It was only a short time ago that Bismarck said it was not worth while negotiating with the Italians, for they were “only a race of singers and dancers.” Yet he negotiates with the Pope, thus holding the Papacy above the Italian Kingdom. Now Signor Fazzari argues that if the Italian Kingdom can only come to an understanding with the Pope, and obtain his good offices, then Bismarck will recognize the Italians, and will be willing to negotiate with them as well as with the Papacy. Thus he argues the absolute “necessity of an understanding with the Papacy,” not only on behalf of Italy in itself, but in “its relations to other nations.” He declares that “two hundred members” of the late Italian Parliament “would have lent their aid to an understanding with the Vatican if only some had led the way.” Next week, if the Lord will, we shall pursue this study further. This is an important subject and we ask our readers to give it careful attention. There is that in it which concerns every one. Willingly Ignorant.
By J. H. W.
The apostle Peter, speaking of those who, in the last days, will try to deny or to evade the truth in regard to the Lord’s coming, says they will be “willingly ignorant” of certain things. The Revised Version uses a singular expression—“they will willfully forget.” The idea is just. Willing ignorance is only willfulness. In this important matter, fortunately, ignorance is not necessary, for abundant evidence is given in the word of God to afford assurance to the humble seeker for truth. A lady in one of the Eastern States having advocated the doctrine of the Lord’s near coming, the editor of the village paper replied as follows:— “Since ‘the day of the Lord shall come as a thief in the night,’ and no man is to know ‘the day or the hour when the Son of man cometh;’ and since, as Jesus himself has said, ‘of the day and hour knoweth no man; no, not even the angels of Heaven, but my Father only,’ is it not sheer presumption in any person to talk of ‘signs’ indicating its approach? We are positively assured by Jesus himself that no man, not even the angels, can possibly know anything concerning his second coming, and yet here is an intelligent, estimable, and sincere lady raising a warning cry, and insisting that that end is just around the corner, as it were, all the astronomers to the contrary, notwithstanding. Indeed, she as good as intimates that the astronomers themselves are gradually coming round to her way of thinking.” Now we could readily excuse the ignorance betrayed in the above paragraph, were it not for the self-assurance manifested by the writer, which gives so strong a coloring of willfulness to his language. And yet we are not surprised at the position taken by this editor, for we have known the same ideas to be put forth from the pulpits of orthodox churches. We pity the secular editor where we would blame the minister. The former may not be expected to examine Biblical questions closely; but the latter has taken upon himself the most solemn obligation to do so,—to search the Scriptures and to give the mind of the Spirit of God to the people, as it is revealed in his word. Let us briefly examine these points put forth with so much confidence, and see to what they amount. 1. The day of the Lord will come as a thief in the night. True, but to whom? The Saviour says his coming will be as unexpected to the world as was the coming of the flood to that generation. But it did not come unexpectedly to those who were saved. And all to whom it did come as a thief were lost. And “so will it be when the Son of man is revealed.” Paul, speaking of that day, says, “But ye, brethren, are not in darkness that that day should overtake you as a thief.” Did the opposers ever read and consider this text? It will come as a thief on the careless, the indifferent, the worldly, the faithless. 2. Of that day and hour knoweth no man. True again. All Adventists fully accept this statement, and he who quotes it against them does it to no purpose. While we accept this, why is it that the opposers will not accept the words of the Saviour in immediate connection with this? He says that when they see certain things come to pass, then they may know he is near even at the doors—“just around the corner,” if you like the expression better. More than this, it is in the imperative form in the original—it is a precept, “know ye that he is near.” It is both the privilege and the duty of Christians to know that it is near. And he who refuses to know it, who speaks against it, is, in the same chapter, called an evil servant. 3. “We are positively assured by Jesus himself that no man, not even the angels, can possibly know anything concerning his coming.” What a statement is this! We are astonished that any man has the presumption to pen it. When the Saviour himself gives the signs; commands us to know; gives the illustration from nature which is almost unequalled for certainty; and says so surely must we know when it is near—how is it that a man who has the ability to read the texts, dares to say that we “cannot possibly know anything concerning it.” Jesus said nothing to that import, but decidedly to the contrary. The day and hour he did not reveal; the signs of its nearness he did reveal. And he who denies or covers up this truth incurs the fearful penalty for taking from the words of Scripture. 4. “The astronomers to the contrary, notwithstanding.” This is enough to cause any one to smile, who has any just idea of the subject. The truths of astronomy have no bearing whatever on the doctrine of the second advent, more than they had on the first advent. He who intimates that astronomy knows anything of facts of this nature only shows his own folly. Inspiration points to this very kind of opposition to this truth. There shall come “in the last days 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.” But we do not learn concerning “the power and coming of our Lord Jesus Christ” from the works of creation, or the changes in nature, but from the “sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.” When men shut their eyes against this light, when they would rather than not be ignorant of its teachings, because they do not coincide with their feelings, we cannot wonder that they run to great lengths in error. We pity them; and much more we pity those who are blindly led by them to reject the truth of God in matters which pertain to our salvation. We have already said enough to prove that it is the Lord’s will and intention that we shall know when his coming is near. We will add but a little to this evidence. By the prophet Joel the Lord commands that an alarm shall be sounded when the day of the Lord is near. “The day of the Lord” is a period of time which is to immediately succeed “the day of salvation.” As to the nature of that day, see Isa. 13:6-13; Joel 2:1, 2; 1 Thess. 4:13-18; 5:1-4; 2 Peter 3:3-10. These texts not only show what is the nature of that day, but also connect its coming with the second advent of our Lord, who will then take “vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ.” But who shall sound the alarm, and warn the world of its near approaching, if we “cannot possibly know anything concerning it”? This prophecy of Joel can no more fail than any other word of the holy Scriptures. The alarm must, and will be sounded, “whether they will hear, or whether they will forbear.” The world will be warned, notwithstanding evil servants may say, “My Lord delayeth his coming,” and scoffers may deridingly ask, “Where is the promise of his coming?” Paul says to the Hebrews, that to them that look for him Christ shall appear the second time without sin unto salvation. Following this he counsels them to faithfulness, “and so much the more as ye see the day approaching.” If they pay heed to the Saviour’s answer to the question, “What shall be the sign of thy coming, and of the end of the world?” they cannot fail to see the day approaching; they will be able intelligently to sound an alarm. Instead of saying, “You cannot possibly know anything concerning it,” the Lord said that as surely as we know that summer is nigh when the trees put forth their leaves, so surely may we know, when we see these signs, when he is near, even at the doors. This is quite plain enough to satisfy faith. To the evil servant, and to the scoffer, nothing would be satisfactory. Rejecting the words of prophecy, they would not believe though one rose from the dead. Why will people set themselves against the doctrine of the second advent? What is there in it to displease them? It is the time when the saints shall appear in glory (Col. 3:4); when they shall457inherit the kingdom (Matt. 25:31-34); when they shall receive a crown of glory (1 Peter 5:4); when they shall receive the reward of all their labors (Matt. 16:27; Rev. 22:12); when they shall be restored to the sweet companionship of their friends who sleep in Jesus (1 Thess. 4:13); when the righteous shall triumph over death and the grave (1 Cor. 15:51-55). It is the blessed hope. Titus 2:11-14. What more need we say to incite every lover of Jesus to love his appearing? Who can read these Scriptures and not heartily say, “Even so, come, Lord Jesus”? May the Lord by his Spirit and his truth prepare us for that day—day of joy and of glory to every faithful soul—day of terror and alarm only to the worldly, the unfaithful. Rev. 6:15-17; 2 Thess. 1:6-10. J. H. W. The Effects of the Death of Huss and Jerome.
By Stephen N. Haskell
“Huss had been burned, and his ashes, committed to the Rhine, had been borne away to their dark sepulcher in the ocean.” Jerome had shared the same fate. These events were occasions of horror to the Bohemians; but by others the execution of Jerome, amid the clashing schemes and conflicting interests which marked the council, was lightly regarded. The members of the council thought that, by putting to death Huss and Jerome, they had cut off the head of the Bohemian heresy, and that it would soon become extinct; but they understood not the task that they had undertaken. It was the work of God with Christ at its head that they were attempting to overthrow. In destroying his messengers, they only gave an impetus to the work that all the anathemas of popes and councillors could not hinder. Says the historian, in speaking of the death of Jerome: “A gallant ship had gone down upon a stormy sea, and the wild waves of passion rolled on as madly and fiercely as if there had been no human victim of their murderous play. No expression of regret or remorse bubbles up visibly to the surface, to speak in the actors, any bitter memory of the deed.” But these deeds of violence did afterward cause them immense trouble. There were Bohemians in the council who were dissatisfied on account of the execution of Huss, and the condemnation and death of Jerome did not soothe their feelings or repress their indignation. It was soon after this that the Emperor Sigismund went to Avignon to bring into subjection the rival Pope. He also went to England to confer with the king on matters that pertained to the interests of the German nation. “As the vessel that bore him across the channel approached the English coast, several English lords, headed by the Duke of Gloucester, stepped into the water with their drawn swords in their hands, and stopped the boat. The emperor, surprised at such a reception, inquired the reason of it. The duke replied, that if he had come to challenge any authority in England, he had orders to forbid his landing; but if he came only as a mediator of peace, he should be treated with all the respect due to his imperial dignity.” Finally he landed; but a portion of the time while in England, he was a sort of a State prisoner in London. For nearly two years he was away from Constance. It seemed that the power which the emperor had before he violated the safe-conduct with Huss and the part he acted in the execution of these two martyrs, had, to a great extent, left him. It was the same with the council at Constance. It elected a new Pope, and sent forth its mandates against the Bohemians, excommunicating all who still adhered to the doctrines of Huss; but the execution of Jerome following upon that of Huss, was, in the eyes of the Bohemians, a new outrage, tending to destroy the last vestige of respect they could ever have entertained for those by whose order the deed was done. They therefore treated with indifference all documents coming from that body. They looked upon the council as an evil-designed body, and were prepared to resort to arms rather than to submit to the council or to the emperor who had violated a safe-conduct, and forfeited every right which he had to govern them as a people. They sent repeated remonstrances to the council, and finally a large number of the nobles and most influential men of Bohemia were summoned to appear before it. This had no effect whatever. Then the council sent a delegate to Bohemia to bring into subjection the heretics; but upon arriving and finding the state of feeling that existed there, he returned without daring to show himself in public. King Wenceslaus, the brother of Sigismund, reigned over Bohemia; but he would at one time favor the Hussites, and at another, the papal party. In fact, he would sooner have seen both parties overthrown and his kingdom become a desert than have had his own indolence or gluttony disturbed. He had yielded to his passions and the gratification of his appetite until he cared more for his wine than for his kingdom or the respect of his subjects. He dared not to commit himself to either party. The followers of Huss were the overwhelming majority in Prague, the capital of the kingdom. Every attempt to bring into subjection the Bohemians only enraged them, and the protests which they returned made the papal party still more bitter. The breach between them grew wider and wider until the new Pope took steps to bring them into subjection. The Emperor Sigismund thought the faction but a small one, which could be brought into subjection with but little trouble; but he miscalculated on the strength of a people who in their hearts believed that they were right, and who were ready even to fight till they died for the word of God and liberty of conscience. They scorned every proposal of the emperor or the Pope which in any way conflicted with the free preaching of the word of God. At one time, in writing to the council, they eulogized Huss in the highest terms, calling him “the apostle of Bohemia, a man innocent, pious, holy, a faithful teacher of the truth.” Holding the pen in one hand, while the other rested on the sword, they said, “Whoever shall affirm that heresy is spread abroad in Bohemia, lies, and is a traitor to our kingdom; and while we leave vengeance to God, to whom it belongs, we shall carry our complaints to the footstool of the indubitable apostolic pontiff, when the church shall again be ruled by such an one, declaring at the same time that no ordinance of man shall hinder our protecting the humble and faithful preachers of the words of our Lord Jesus, and our defending them fearlessly, even to the shedding of blood.” In this remonstrance the nobles of Moravia concurred; and the feeling thus expressed continued to deepen among those who received the light presented in the preaching of Huss and others of the reform party. About this time a new Pope was elected, and assumed the title of Martin V. The emperor entered the conclave, and in the first burst of his superstitious joy, falling down before this newly-elected Pope, kissed his feet. The Pope in his turn embraced the emperor fraternally. The disturbance in Bohemia was one of the first questions that came before the new pontiff. Instead of siding with the Bohemians, he required the emperor to give the Papal See worthy and substantial proofs of devotion by his efforts to exterminate that “sacrilegious and accursed nation.” He made liberal promises of rewards,—crowns and high places in Paradise,—to those who should display the most zeal against this obnoxious heresy, by shedding the greatest amount of Bohemian blood. Thus everything was done that could be on the part of the council, the new Pope, and the emperor, to awe those of the reform faith. But the greater the display on the part of the papal party, the more determined the Bohemians became to resist everything that in any way abridged their religious privileges. The whole nation was moved. Priests were driven from their parishes, and ministers substituted who would preach the word of God. The death of Huss roused scores of preachers who before were silent. Persecution emboldened them to stand in defense of those whom the Catholics had burned at the stake. The Hussites were divided into two parties, one called the Calixtines, the other, the Taborites. The latter carried the reform further than the former. Matters in general were in a state of disorder and confusion. Men without principle were not wanting to help on the work of civil discord. Robbers and bandits gladly seized the occasion to commit deeds of violence, which were charged to the reformers, but of which they were innocent. The timid king, Wenceslaus, abandoned the duties of his post, and fled to his castle in the country. After a time, however, he came back upon urgent entreaty, but was unable to quell the tumult, and was not disposed to interfere with either party. At this time, in the providence of God, a man by the name of Ziska came upon the stage of action in behalf of the Bohemians. His true name was John Trocznowski, but he was known as Ziska, that is, one eyed. He had formerly distinguished himself in the wars of Poland. On returning to his native land, he became chamberlain to King Wenceslaus. He warmly espoused the cause of Huss, and was deeply shocked by his martyrdom. One day while walking in a thoughtful mood in the palace, the king observed him, and inquired what he was thinking about. He replied, “I cannot brook the insult offered to Bohemia at Constance by the murder of John Huss.” “Where is the use,” said the king, “of vexing one's self about it? Neither you nor I have the means of avenging it. But,” said the king in a doubtful way, thinking that the fit of melancholy would soon pass away, “if you are able to call the emperor and the council to account, you have my permission.” “Very good, my gracious master,” replied Ziska, “will you be willing to give the promise in writing?” The king, who liked a joke, thinking that it would be perfectly harmless in the hands of one who had neither friends, money, nor soldiers, gave him what he asked under the royal seal. Thus it was that Ziska, in the providence of God, obtained the authority to call a council, and place himself at the head of the Taborites, to defend the liberties of the people, and secure the preaching of God's word. We have no correct estimate of the number of the inhabitants of this small nation, but the territory embraced about nineteen thousand, four hundred and ninety-two square miles,—nearly as much as New Hampshire and Vermont. The people were therefore comparatively few in number, and, judging from a human standpoint, would be unable to withstand the force of the German Empire backed up by the Pope. But God regarded the people who loved his word; he had also taken notice of the violation of the principles of righteousness in the burning of two of the noblest men who lived in that age of the world. Of all the wars that are recorded in history, excepting, perhaps, those of the Israelites, none bear some of the characteristics of the Bohemian wars. God wrought for his people and miraculously defended them. S. N. H. Following Christ Makes Any Way Pleasant
FOLLOWING Christ makes any way pleasant. — Leighton. NOTES ON THE INTERNATIONAL LESSON.
“AND there were certain Greeks among them that came up to worship at the feast. The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus.” These Gentiles were excluded from the temple court where Jesus was sitting over against the treasury. They had heard much in favor of and against Jesus, and were desirous to see and hear him for themselves. They could not come to him, but were obliged to wait in the court of the Gentiles. As the disciples bore the message of the Greeks to Jesus and awaited his answer, he seemed to be in a deep study, and answered them: “The hour is come that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” The request of the Greeks to see Jesus brought the future before him. The Jews had rejected the only one who could save them. They were soon to imbrue their hands in his blood, and place him with thieves and robbers. The Saviour, rejected by the house of Israel, was to be received by the Gentiles. He looked forward with joy to the period when the partition wall between Jew and Gentile would be thrown down, and the broad harvest field would be the world. Jesus regarded these Greeks as representatives of the Gentiles at large. In them he discerned the first-fruits of an abundant harvest, when all nations, tongues, and people upon the face of the earth should hear the glad tidings of salvation through Christ. He saw that the gathering of the Gentiles was to follow his approaching death. He therefore presented to his disciples and to the listening crowd the figure of the wheat, to represent how his death would be productive of a great harvest. If he should draw back from the sacrifice of his life, he would abide alone, like the kernel of wheat that did not die; but if he should give up his life, he would, like the kernel of wheat that fell into the ground, rise again as the first-fruits of the great harvest; and he, the Life-giver, would call from the graves, the dead that were united with him by faith and there would be a glorious harvest of ripe grain for the heavenly garner. In the gospel of the death and resurrection of Christ, and the resurrection of the dead, life and immortality are brought to light, and the kingdom of Heaven is thrown open to all believers. THE message of the Greeks, indicating as it did the breaking down of the partition wall between Jew and Gentile, brought before Jesus his entire mission, from the time when it was first decided in Heaven that he should come to earth as man’s Redeemer, to the death that he knew awaited him in the immediate future. A mysterious cloud seemed to enshroud the Son of God. It was a gloom that was felt by those who were in close contact with him. He sat wrapped in thought. At last the silence was broken by his mournful voice: “Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour.” A foreboding of his coming conflict with the powers of darkness, by reason of the position he had voluntarily taken in regard to bearing the guilt of fallen man and taking upon himself the Father’s wrath, because of sin, caused the spirit of Jesus to faint,459and the pallor of death to overspread his countenance. As THE Son of God meditated upon these things, and the whole burden of his mission passed before his mind’s eye, he lifted his head and said, “Father, glorify thy name.” He thought it not robbery to be equal with God, and called upon him to glorify himself in his Son. A response came from the cloud which had hovered above the head of Jesus: “I have both glorified it, and will glorify it again.” A LIGHT darted from the cloud, as the voice was heard, and encircled Christ, as if the arms of Infinite Power were thrown about him like a wall of fire. The people beheld this scene with terror and amazement. No one ventured to utter a word. With silent lips and bated breath they stood with eyes riveted upon Jesus. The testimony of Almighty God having been given, the cloud lifted and scattered in the heavens. The visible communion between the Father and the Son was ended for that time. THE spectators now began to breathe more freely and exchange opinions upon what they had seen and heard. Some solemnly declared their faith in Jesus as the Son of God, while others tried to explain away the remarkable scene they had just witnessed. “The people, therefore, that stood by, and heard it, said that it thundered; others said, An angel spoke to him.” But the inquiring Greeks saw the cloud, heard the voice, comprehended its meaning, and discerned Christ indeed; Jesus was revealed to their understanding as the Messiah. THE voice of God had been heard at the baptism of Jesus at the commencement of his ministry, and again at his transfiguration on the mount; and now, at the close of his ministry, it was heard for the third time, and on this occasion by a larger number of persons and under peculiar circumstances. He had just uttered the most solemn truths regarding the condition of the Jews. He had made his last appeal, and pronounced their doom. The wall of partition between Jew and Greek was tottering and ready to fall at the death of Christ. THE thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, “Jesus answered and said, This voice came not because of me, but for your sakes.” It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened, and they still refused to believe. JESUS now resumed his discourse where he had left it: “Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.” In the act of Christ dying for the salvation of man, Heaven was not only made accessible to man, but God and his Son were justified before all Heaven in dealing with the rebellion of Satan, and in his expulsion. The blot which Satan had placed upon Heaven itself was thus to be washed away; and no sin could evermore enter there to all eternity. THE holy angels, and all created intelligences of the worlds where sin had not entered, responded in hallelujahs to the judicial sentence pronounced upon Satan, applauding the act of Christ which removed the mortgage Satan held upon the souls of men. The holy angels, as well as those who are washed by the blood of Christ, are drawn to him by his crowning act of giving his life for the sins of the world. Christ, in being lifted up upon the cross to die, opened the way of life to both Jews and Gentiles, to all nations, tongues, and people. Alas for the haughty Jews who knew not the day of their visitation! Slowly and regretfully, Christ, with his disciples, left forever the precincts of the temple.—Mrs. E. G. White, in Great Controversy.