Earlier text: WHAT IS 'BABYLON?'—THE FALL—COME OUT[Concluded from page 59.] The call then, is like any other of God's positive commands, addressed to his people as rational beings capable of obeying or disobeying the same, threatening the severest punishment to the disobedient, and promising the richest blessings to those who obey.—This view of the subject renders it highly important to inquire. 3d. To whom is this call addressed? Not to the incorrigible sinner—not to the graceless, formal, cold-hearted and worldly minded professor or church member or minister; but to God's people—his true people who are in Babylon, to them is this call made. Hear it in the words of Him who gave it, and obey when you hear. He says, MY PEOPLE, go ye out of the midst of her. Jer. li, 45.—Come out of her, MY PEOPLE. Rev. xviii, 4. Will God's people disobey this command? They will not—they cannot and long remain his people after they knowingly disobey. The blessings of having a right to the tree of life and of entering through the gates into the glorious city, are only promised to those who not only hear, but do the commandments of God. Rev. xxii, 14. Oh beware lest a love for remaining in Babylon, be the cause of your being forever shut out of the city of God. To more clearly show that this command is specially binding on God's people now, we inquire. 4th. When was this call to be made? It evidently was to be made shortly before the overthrow of Babylon, and soon after her fall. This is the order of these events as laid down by the divine writers.—In Rev. xviii, 2, 3, the fall, corruptions, and crimes of Babylon are named. In verse 4, the call to come out of her is given, and then immediately follows her exaltation and destruction. The same order is observed in chapter xiv. In verse 6 and 7, John "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." This "everlasting gospel," we believe to be the same which Christ calls, in Matt. xxiv, "This gospel of the kingdom," which was to be "preached in all the world for a witness unto all nations," first before the end of this world, "the hour of judgment," and the appearing of Christ and his kingdom. It has been preached for a few years past, by believers in the near coming of Christ, and has been rejected by the church. They have stumbled at this, to them, rock of offense, and fallen. And this fall is the next event which follows, as recorded by John in verse 8. He says, "And there followed another angel, saying, Babylon is fallen, is fallen." And the next event as recorded in verses 9 and 10, is, "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." And as we have shown in our previous remarks, that Babylon has but recently fallen in her corruption, there can be no reasonable doubt but that the present is the time for the cry, "Come out of her, my people," to be made. We offer the following facts in proof of this position. 1st. Just such a cry as the divine writers described has been made; it perfectly harmonizes with the order of prophetic events, and has been made in just such a state of the church as it was predicted she would be in at the time the cry should be given. 2d. The cry was given by many, obeyed by thousands of God's people, nearly, if not at the same time, in different parts of the country, without any knowledge of what each other were doing, or preconcerted agreement on the subject. The work evidently was and is of the Lord. 3d. The testimony of those who take a different view of this subject is evidence in our favor. Speaking of believers in the coming of the Lord, in Vermont, where many have left the churches, Bro. Litch says: "The Adventists in Vermont are an honor to any cause—For untiring zeal and fervent piety you will look in vain to find their superiors in any of the churches. The different denominations say, 'You have enticed them away from us—you are breaking up our churches.'" Speaking on the same subject, Brother Himes remarks: "We found that the friends and supporters of the Advent cause had, as a general thing, left their respective churches and declared themselves free and independent of all associations that stood opposed to the Advent at hand, whether they professed friendship or hostility. I could not learn that they rejected the idea of a true ministry or church, or the only creed—the Bible; but cling to all these with more interest than ever. They have regretted the necessity of this step. But it was a case of life and death—certain death, if they remained in the old organizations, deprived of their rights and "meat in due season;" life if they gave up all for Christ and his truth. The fruit of this action has been, and still is, life—a vigorous and strong faith, and a more thorough consecration to God and to the Advent cause. It has been said, that this movement was got up and carried forward by indiscreet men, disorganizers, come-outers, &c. That there may be some such persons among us we will not deny; but that the great body of the Advent believers who have left the churches are such, we do deny. We say, without fear of contradiction, that they are from among the most wise, judicious, and experienced members of the church. And more, that they are from among the most intelligent, pious, and devoted; and are carrying out the great principles of the gospel in lives of self-denial and consecration, that some of their accusers at least, would do well to imitate.—And though I may not perfectly accord with them in some applications of Scriptures to the Protestant church, which in all conscience are bad enough; yet I feel to stand with them in the humblest position, shoulder to shoulder, in sustaining the Advent cause, till it be consummated by the advent of our King. The churches have taken such a course in relation to the advocates of the "faith once delivered to the saints," that they could not honestly live with them. And notwithstanding the remonstrances against leaving the churches, heretofore, God has led his people out into a large place, and into rich pasture; and we believe the hand of God is in this matter. "If God has led his people out into a large place and the hand of God is in the matter," then the means by which this work has been effected must be of God also. Well, what have been those means? Nothing less nor more than the cry. "COME OUT OF HER, MY PEOPLE"—and the "intelligent" and "pious" have obeyed it. "It was a case of life and death, certain death, if they remained in the old organizations." But the fruit of coming out has been "life—a vigorous and strong faith, and a thorough consecration to God." Nothing but the truth can produce such glorious fruits as are here described. The truth enlightens, sanctifies and makes us free, in this as in every other case when it is obeyed. And if it is binding upon one it is upon all of God's people to obey it. And "death—certain death," will be the fruit of disobedience. From the forgoing facts, it is evident that the true cry, "Come out of her, my people," is now being made. And considerations of the highest magnitude arise on every hand why this divine command should be obeyed. The Gathering Call
By A. R. Smith
Long upon the mountains, weary,
Have the scattered flock been torn;
Dark the desert paths, and dreary,
Grevious trials have they borne.
Now the gathering call is sounding,
Solemn in its warning voice;
Union, faith and love, abounding,
Bid the little flock rejoice. Now the light of truth they're seeking,
In its onward track pursue;
All the ten commandments keeping,
They are holy, just and true.
On the words of life they're feeding,
Precious to their taste so sweet;
All their Master's precepts heeding,
Bowing humbly at his feet. In that world of light and beauty,
In that golden City, fair,
Soon its pearly gates they'll enter,
And of all its glories share.
There divine the soul's expansions;
Free from sin, and death, and pain;
Tears will never dim those mansions
Where the saints immortal reign. Soon, He comes! with clouds descending!
All his saints, entombed arise;
The redeemed in anthems blending,
Shouts of victory through the skies.
O! we long for thine appearing
Come, O, Saviour! quickly come!
Blessed hope! our spirits cheering,
Take thy ransomed children home.
A. R. SMITH. A series of articles from the pen of “C.” in the “Harbinger,” for a few weeks past, seems to demand a brief notice. The writer attempts to show that Rev. xiv. 1–13, is but one view or vision, beginning with the reign of the Lamb on Mount Zion, and extending forward for a space, in the Millennial state. He also proceeds to show that the proclamation of the everlasting gospel, is made AFTER the end of the present age or dispensation; and the second angel’s message, or proclamation, “Babylon is fallen, come out of her my people,” [Rev. xiv. 8; xviii. 2–4] is given AFTER the saints have been caught up to meet their Lord in the air, and have actually begun to reign with him in his kingdom; the third proclamation follows, containing a most solemn warning against the worship of the Beast and his Image, and refers directly to the period when the Two-horned Beast shall require on pain of death, that men shall worship the Beast and his Image and receive his mark. Compare Rev. xiv. 9–11, with xiii. 14–17. The penalty of this worship is given in language of solemn and fearful import. They “shall drink the wine of the wrath of God,” and they “shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.” The torment with fire and brimstone is explained in Rev. xxi. 8; xx. 9, 10; the wrath of God threatened by the third angel is filled up in the seven last plagues, [Rev. xv. 1] which are certainly future when the third angel’s message is given. For further proof on this point, notice the fact that the FIRST PLAGUE is poured out on the very class which the third angel threatens. Rev. xvi. 2, xiv. 9, 10. The everlasting gospel preached after the end! Matt. xxiv. 15. The people of God in Babylon after they have been caught up to meet the Lord in the air, to be forever with him! 1 Thess. iv. 16, 17; Rev. xviii. 2–4. The triumph of the Beast and his Image, and the pouring out of the seven last plagues in the Millennial state! Rev. xx. 1–4. The absurdity of this view, it might be supposed, would be its own refutation. But we notice in this place one fact which directly refutes this view. A comparison of Rev. xiv. 9–11; xv. 1; xvi. 2, shows clearly that the third angel’s proclamation precedes the seven last plagues. Now mark! AT LEAST SIX OF THE PLAGUES PRECEDE THE COMING OF JESUS. Rev. xvi. 12–15. The reasons offered to substantiate this application, are in substance these: 1. Rev. xiv. 1–13, is one connected vision; hence the three messages are not heard until the commencement of Christ’s reign on Mount Zion. 2. The theory which would locate any of these messages in the past, makes Zion, Babylon, the penalty of worshiping the Beast, the one like the Son of man, mean something different from the plain import of the language. 3. The third reason is found in the fitness of the application of these messages to the events of the future. 1. Let us weigh these reasons in the light of scripture testimony. We inquire then, is Rev. xiv. 1–13, one connected view? If we do not mistake greatly, the sixth verse introduces a new vision or view. The language is this: AND I SAW another angel fly in the midst of heaven.” That this language is repeatedly used in the book of Revelation to introduce a new view is evident to all who will examine a few passages. “And I saw another mighty angel come down from heaven.” Rev. x. 1. “And I saw another sign in heaven.” xv. 1. “And I saw heaven opened.” xix. 11. “And I saw an angel standing in the sun.” xix. 17. “And I saw the Beast and the kings of the earth.” xix. 19. “And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand.” xx. 1. “And I saw a great white throne and him that sat on it.” xx. 11. “And I saw a new heaven and a new earth.” xxi. 1. Those quotations show that the expression, “And I saw,” is repeatedly used by the beloved disciple in recording a new view. The argument, therefore, that Rev. xiv. 1–13, is one connected view, rests not on proof, but on assertion. The arguments adduced to prove that Christ’s reign on Mount Zion is future, we do not call in question. None of us believe that that reign is in the past. Relative to Mount Zion itself, we offer one text from the New Testament which brother C. overlooks. “But ye are come unto MOUNT ZION, AND UNTO THE CITY OF THE LIVING GOD, THE HEAVENLY JERUSALEM.” Heb. xii. 22. The 144,000 who were shown to John, upon Mount Zion, were shown to him in the seventh chapter, whilst in the present state. Just before the four winds were loosed, an angel was commissioned to seal the SERVANTS OF GOD.” When this work was accomplished, 144,000 were found to be sealed. This company, therefore, comprises the servants of God at a certain period. That period as shown by the connection, is not the days of the first Advent, but the days of the second. See Rev. vi, vii, viii. 2. We do not admit the truth of the charge contained in the second reason. We believe that Zion is real, and literal and intimately connected with the HEAVENLY JERUSALEM. Heb. xii. 22. As expressed by Macknight’s version, we believe that we “shall come to Mount Zion, and to the city of the living God, the Heavenly Jerusalem.” We believe in Babylon, and in its fall as described in Rev. xviii. “The penalty of the Beast worshipers,” which is the seven last plagues, and a part in the lake of fire, we believe to be real, literal and dreadful. The one like the Son of man is Jesus. Rev. i. 13–18. 3. The fitness of the application of these messages to the future, next claims attention. The first view presented in this application is this: The proclamation of the everlasting gospel “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,” is located after the end of the present, and in a future dispensation! The gospel which was committed to the apostles, was to be preached “in all the world,” to “all nations,” and then the end should come. Mark, xvi; Mat. xxviii. The preaching of the gospel was committed to Paul in common with the other apostles. 1 Tim. i. 11, 12; ii, 7; and we hear him preaching that God “NOW commandeth all men everywhere to repent; BECAUSE he hath appointed a day, in the which he will judge the world in righteousness.” Acts xvii. 31. The gospel committed to Paul extended no further than to “the end.” “A gospel,” that should be preached in the “day in the which God shall judge the world by Jesus Christ,” is “another gospel,” than that preached by Paul, “and one that has no Saviour in it.” We would seriously, yet kindly, inquire whether the language of Paul is not strictly applicable in this case; “But though we, OR AN ANGEL FROM HEAVEN, preaching any other gospel unto you than that we have preached unto you, let him be accursed.” Gal. i. 8. It is evident, however, that the proclamation of the first angel, pertains to the last great work of salvation, the finishing of the proclamation of the gospel of Jesus. In other words, it evidently synchronizes with what Christ terms “this gospel of the kingdom,” which was to be preached in all the world for a witness, and then the end should come. That this proclamation of the coming kingdom, and that the hour of God’s judgment is come, has been made through the world, is a fact well established. It rests upon the most weighty testimony viz: the prophetic history of the world. Dan. ii, vii, viii; Matt. xxiv; Rev. vi, viii, ix, xi; the prophetic periods, Dan. viii, xii; Rev. ix, xiii; and the signs of the times, Matt. xxiv; Luke xxi; 2 Tim. iii. It has been attended in the most wonderful manner by the power of the Holy Spirit. We would rather by far be joined with those Pharisees and Lawyers who rejected the counsel of God against themselves, not being baptized of John, than to be with those who have rejected this solemn proclamation. Mark the language. It does not read, the judgment has come,—but, FOR THE HOUR of his judgment is come; implying that a brief space in which mercy yet lingered, remained to the unprepared. Nor does the quotation from Isaiah [iii. 7.] avail much for Brother C. If the apostle Paul is correct in his application of this text, it is evident that the proclamation of “the glad tidings of good things” is made in the present dispensation and not after the gospel shall have ended. Read Rom. x. 11–17, and answer, does not this portion of scripture apply to the preaching of the gospel in the present dispensation? The second angel’s message is next applied. Babylon is the literal city of Rome. The seven heads of the Beast on which the woman, or Babylon sits, are the seven mountains on which Rome is built. The fall of Babylon, is the overthrow, or burning of Rome. Such, in a few words, is the “literal” position of brother C. The reason offered to prove that Babylon is a literal city, is this: The angel in his application of the woman, styles her a city; and, (to express his idea in words) the explanation of a symbol is never given in symbols, but is always literal. That this is not a universal rule, is evident from Rev. xi. 3, 4. The two witnesses are there explained to be “the two olive trees, and the two candle sticks;” which explanation cannot be understood literally. The meaning is transferred to other symbols, which symbols are elsewhere, clearly explained. Jer. xi. 16, 17; Rom. xi. 17–25; Rev. i. 20. So in this case. When the angel tells John that “the woman is that great city which reigned over the kings of the earth,” we understand him to refer to that same “great city” which an angel had just before pointed out to John. Rev. xi. 8–13. In the street of this great city the witnesses were to lie three years and a half. And in verse 13 we read, that a tenth part of the city fell. This event is included in the second woe. No one, it is believed, applies the great city in Rev. xi, to Rome, or to any other literal city. We will notice this point again. The seven heads are seven mountains. This explanation, according to brother C., must be literal; that is, the heads of the Beast are seven mountains of earth! If so, they are quite unlike the four heads of the Leopard, [Dan. vii.] which denoted the four kingdoms, into which Grecia was divided. Nor does this view make very good sense when it is applied to Rev. xiii. “I saw one of his heads,” says John, as it were wounded to death; (margin, slain;) and his deadly wound was healed.” Can any one tell how, or when one of the seven hills of Rome received a deadly wound by the sword? And how, and when was that mountain healed? There is literality about this to be sure; it is literally an absurdity. The version of Prof. Whiting, however, makes this subject entirely plain. “The seven heads are seven mountains, and they,” (the seven mountains) “are seven kings.” Thus the angel gives a double explanation to the symbol used. It is easy to understand how one of the seven kings or kingdoms could receive a deadly wound. This view demonstrates the fact that a literal city was not intended by the angel. For a literal city cannot sit upon symbolic mountains. A woman being the acknowledged symbol of the church, [Rev. xii; Eph. v. 22–32; 2 Cor. xi. 2; Jer. vi. 2.] and the church being compared, by Christ, to a city, [Math. v. 14] we understand the woman seated upon the Beast, to denote the corrupt church united to the civil power. The fall of Babylon, brother C. explains to be the destruction of Rome. This fact is to be “announced by the second angel throughout the earth.” A voice from heaven (see Rev. xviii. 2) follows this announcement, saying “Come out of her my people.” We would inquire with all candor, how the people of God can be called out of Rome after it has been destroyed! And how can they escape the plagues that were to come on Rome, by coming out of her, after she has been destroyed? Verse 4. And how comes it that the people of God are in Rome, after they have been caught up to meet the Lord in the air, to be forever with him? Or, as expressed in Chap. xi, the servants of God are around his throne, when they witness the smoke of her burning. But perhaps brother C. will vary his application of the term Babylon, and make it include the Papal church; so that when Rome shall have been burnt, after the Advent, there shall be a great call to come out of the Papal church. But Papacy and its kindred abominations are to be destroyed by the brightness of Christ’s coming. 2 Thess. i. 7–10; ii. 7, 8. How much more natural is the plain account of Babylon’s fall in Rev. xviii. The fall of Babylon renders her the hold of foul spirits, and a cage of unclean and hateful birds. This shows that it is not her destruction, but that it is a moral fall, and denotes her rejection and perfect apostasy.—The people of God are then called upon to flee out of her, lest they receive of her plagues, and be overwhelmed in her destruction. Who, that will compare the corrupt bodies described in 2 Tim. iii, and in Rev. xviii, can doubt their identity! And how evident it is that we now stand, where but a brief space, intervenes between us, and the pouring out of Babylon’s plagues. The writer next proceeds to notice the third angel. He presents no arguments to show that this applies to the future, but in view of what he has already said, treats it as an established fact. Let us examine the propriety of this application. That the solemn warning against the worship of the Beast and his Image, and the reception of the Mark, refers to the period when men will be required to do these things, on pain of death, cannot be doubted by those who will take pains to compare Rev. xiv. 9–11, xiii. 14–17. What a period must “the times of the Restitution” be, if such a scene as that described in Rev. xiii. 14–17, is to be realized in it! How much more befitting is such a scene, for that time of trouble such as never was! But by turning to Rev. xx. 1–6; it will be seen that the period of triumph to the Beast and his Image, and the reception of the Mark, precedes, but is not contemporary with, the reign of the saints. See also Rev. xv. 2. The penalty of this worship is too clearly described in the Book of revelation to be doubted, or, set aside. The wrath of God is described in Rev. xv. 1. The torment with fire and brimstone is described in Rev. xxi. 8. The language of verse 12, “HERE, IS THE PATIENCE OF THE SAINTS: here are they that keep the commandments of God and the faith of Jesus,” entirely overthrows the application of these messages to the period when the saints shall receive their REWARD. The SAINTS are in their PATIENCE, at the close of the third angel’s proclamation. “We have need61of patience,” says Paul, “that after ye have done the will of God, ye might receive the promise.” Heb. x. 35–39. “In your patience,” says Christ, “possess ye your souls.” Luke xxi. 19. “Be patient therefore brethren UNTO the coming of the Lord.” James v. 7. Can any one believe that the saints will have to possess their souls in patience, in the kingdom of God? or that they will “have need of patience,” AFTER THEY SHALL HAVE RECEIVED THE PROMISE? [1 John ii. 25.] or that they will be required to exercise patience AFTER THE COMING OF THE LORD? Yet if brother C. be correct in his application, this period of the saints patience refers to the future period of their reign with Christ! Rev. xx. “Here are they that keep the commandments of God and the faith of Jesus.” How evident it is that this refers to the period when “the remnant” (on whom the dragon is yet to make war) are KEEPING “THE COMMANDMENTS OF GOD” and the faith of Jesus; [Rev. xii. 17;] and not to the period when those who keep them shall have entered in through the gates into the City. Rev. xxii. 14. Or to the period when the saints are living by faith, [Heb. x. 38, 39.] and not to the period when they shall have received “the END OF THEIR FAITH, THE SALVATION OF THEIR SOULS,” 1 Pet. i. 9. And we would here inquire whether this company is composed of those who do and teach the commandments, or of those who break them, and “teach men so?” Math. v. 17–19. But verse 13, which pronounces a blessing on the “dead which die in the Lord from henceforth,” contains a testimony that cannot be evaded. It shows that this vision relates to a period prior to the first resurrection. Rev. xx. 4–6. No one, it is believed, who credits the word of God, expects that the saints will die after they have put on immortality, which event occurs at the last trump. 1 Cor. xv. 51–56. Bro. C. perceives that this is fatal to his theory, and attempts to evade it, by saying that this is not a part of the vision, but an unconnected sentence, “a declaration of a great and glorious truth.” His whole theory rests upon the position that Rev. xiv. 1–13, is but one connected view and this assumption he is now obliged to abandon. We cannot forbear an expression of sorrow and regret that such arguments as these should be brought to oppose the truth. Not only do they show a disposition to break down those prophecies which describe the Advent Movement, but even the hope of the church, immortality, the kingdom, deliverance from persecution, and the recompense of the reward,—all, all are dissipated into thin air. Or, rather, instead of having, those who have gotten the victory over the Beast and his Image, live and reign with Christ a thousand years, they are, after the coming of Christ, still in Babylon, exposed to the wrath of the Beast and his Image, still in the period of their patience, and yet liable to the grasp of death! Well is it for the church of Christ that her hope is laid up in heaven, [Col. i. 5.] and that it is not in the keeping of frail men. We hope for the things promised—the kingdom of God, the first resurrection, immortality, to reign with Christ a thousand years in triumph over the Beast and his Image! And the things for which we hope, we are also waiting for with patience. God grant that our hope may be like an anchor to the soul, and that by it, having laid hold on the reality, we may hold it fast until Christ our Life shall appear.
Jackson, (Mich.), Nov. 21st, 1851.