It seems that from any and every point of observation that we may choose, the Papacy appears to the worst advantage of any power on the earth. In studying the list of Popes, we were struck with the shortness of the reign of a large number of them, and were thus led to draw a comparison between the average length of the reigns of the Popes, and that of other rulers of the world. The following table shows the result:—
Dates.
Duration of kingdom.
No. of rulers.
Average reign.
yr.
mo.
da.
B. C. 975-599
Judah
376 years
20
18
9
18
" 975-720
Israel
255 "
19
13
5
1
" 747-538
Babylon
209 "
18
11
7
10
" 538-330
Medo-Persia
208 "
14
14
10
8
" 795-168
Macedonia
627 "
35
17
11
2
" 304- 30
Later-Egypt
274 "
15
18
3
5
" 312- 65
Syria
247 "
20
12
4
6
" 48-A. D. 364
Rome
411 1/4 "
49
8
4
21
A. D. 364- 476
Western Empire
111 1/2 "
15
7
6
" 364-1453
Eastern "
1089 "
84
12
11
17
" 428-1793
France
1365 "
84
16
3
" 411-1868
Spain
1457 "
106
13
8
28
" 404-1603
Scotland
1199 "
71
16
10
14
" 632-1258
Caliphs
626 "
55
11
4
17
" 800-1804
Germany
1000* "
59
16
11
11
" 827-1881
England
1061 "
61
17
4
21
" 862-1881
Russia
10221 "
65
15
5
24
" 842-1795
Poland
9502 "
48
19
9
15
" 1299-1881
Turkey
588 "
36
16
4
" 1093-1881
Portugal
788 "
36
22
10
" 1015-1881
Sweden
867 "
53
16
5
13
" 803-1881
Denmark
10603 "
52
20
6
" 1134-1881
Prussia
7444 "
37
20
3
7
" 1627-1881
China
254 "
9
28
10
20
" 66-1881
Papacy
1796 1/5 "
272
6
7
15
Thus it may be readily seen that the average length of the reigns of the Popes is within forty-five days of a whole year shorter than that of any other succession of rulers from Babylon to this day. And it is a significant fact, that the next shortest is in the Western Empire, and still the next shortest is in the Roman Empire before it was divided; which all goes to show that the state of affairs was much worse under the Popes, than during the empire either before or after its division.
But an objection might be raised against this count of the line of the Popes, to the effect that it is not exactly fair, because it embraces the era of martyrdom, during which time many of the bishops of Rome were put to death in the persecutions suffered by the Christians. It is true that many of the early bishops suffered martyrdom. Therefore we will admit the justice of the claim, and will begin at the close of the era of martyrdom, when Constantine gave peace (?) to the church, and count to the Reformation. From Sylvester to the death of Leo X., or from A. D. 314 to 1522, a period of 1195 1/2 years, there were 202 Popes, whose average reign was five years, ten months, twenty-nine days. This reveals the fact that the state of affairs was actually worse than appears by the preceding calculation; enough worse, indeed, to reduce the average a period of eight months and sixteen days.
Without going into particulars, which would extend this article to an undue length, we will simply add a few leading facts:—
Two of the Popes reigned less than a day.
Six of them reigned less than a month.
Twenty-five of them reigned less than a year.
Eight of them were murdered.
Four of them died in prison.
Six of them were deposed.
This by no means completes the list, but is enough to show somewhat of the character of these Popes and their times. With a slight change, the words which Shakespeare puts into the mouth of King Richard II., would be literally true of these:—
And tell sad stories of the death of Popes:—
How some have been deposed,
Some haunted by the ghosts they have deposed;
Some poisoned, some sleeping killed;
For within the hollow crown,
That rounds the mortal temples of a Pope,
Keeps death his court; and there the antic sits,
Scoffing his state, and grinning at his pomp;
Allowing him a breath, a little scene
To monarchize, be feared, and kill with looks;
Infusing him with self and vain conceit,—
As if this flesh, which walls about our life,
Were brass impregnable, and, humored thus,
Comes at the last, and with a little pin
Bores through his castle wall, and—farewell Pope.
As in Christ is embodied and manifested the "mystery of godliness" (1 Tim. 3:16), so, on the other hand, in antichrist is embodied and manifested the "mystery of iniquity." 2 Thess. 2:7. As in Christ, from whatever point we view him, we behold only godliness, so in the Papal system, from whatever point we view it, we behold only iniquity, more than in any other system the world has seen. Whether it be viewed in its representative Popes, such as Innocent III., crushing out heresy with fire and sword, deposing kings, trampling upon nations, filling Europe with bloodshed and woe; or Gregory VII., infamous Hildebrand, asserting absolute control over emperors, princes, priests, and people; or whether it be viewed as a system, infusing mankind with its baleful influence till it is reduced to the condition revealed by its place in the foregoing table, it presents itself as the worst of all things earthly—worse than the "unspeakable Turk," worse than the Eastern Empire of Rome when for five hundred years "the sepulcher was ever beside the throne," worse than old Rome itself when the purple was never clear of blood. It fully justifies every title bestowed upon it in the Scriptures; and by the view here given, is especially illustrated and justified the comparison given in Daniel 11:31 and 12:11, between Pagan and Papal Rome, where Pagan Rome is designated as the "daily desolation," while the Papacy is the "ABOMINATION OF DESOLATION."
J.
THE FIRST COMMANDMENT. NO. 2.
ANOTHER form of violation of the first commandment is brought to view by Paul in 2 Cor. 4:3, 4: "If our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Between the children of this world and the children of God there is no connection. Between those who love God and those who love this world there is no affinity. "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." James 4:4. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John 2:15, 16.
Yet to please the world, to gain the favor of the world, and to be a friend of the world, is that for which men seek more than for the grace of God. Men will destroy their own souls if only they can stand well with the world. They will annihilate character to acquire and maintain a reputation. Reputation is of the world, character is of God. When men are called to obey God, the love of the world stands in the way, and as the god of this world blinds their minds lest the light of the glorious gospel of Christ should shine unto them. It is the work of the gospel to open men's eyes, to turn them from darkness to light, and from the power of Satan unto God. Darkness covers the earth, and gross darkness the people; Satan and his hosts are "the rulers of the darkness of this world," for the whole world lieth in the wicked one. Christ called Satan "the prince of this world," and as He came to save us from this present evil world, the message of his salvation is to turn men from the power of Satan unto God, that they may receive the forgiveness of sins and inheritance among them which are sanctified by faith in Jesus.
It is for this cause that the friendship of the world is enmity with God. Satan is the prince, the god, of this world, and to love the world is to love the rule and dominion of Satan. To be a friend of the world is to be a friend of Satan. Therefore it is that if any man love the world the love of the Father is not in him. There is no affinity between Satan and God. Satan rebelled against God, led our first parents into sin, gained possession of the world, and has kept it in rebellion against God ever since. "Whosoever therefore will be a friend of the world is the enemy of God." Therefore says the Lord, "Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Rom. 12:2.
Yet for all this, how many there are of the professed children of God, who, instead of being transformed to the will of God, seek to be conformed to this world, and allow their minds to run in the same old worldly channel that they did before they named the name of Christ. All the capricious behests of fashion are obeyed more readily, and more willingly, than are the commands of God; all her follies and foibles are conformed to as though that were itself the way of salvation. Does fashion command that people shall make themselves ridiculous by some such silly custom as banging the hair down over the forehead clear to the eyes, or by wearing dead birds for ornaments? It is readily followed by thousands of those who profess to be followers of God, even though the foolish fashion originate in a brothel, as did both of these. Whoever will do a thing because it is popular or fashionable to do so, will do anything, it matters not what, that may become popular or fashionable. To please the world is their aim, and please it they will. The world is their god, and the Lord must take second place. But when he is given the second place he is given no place, for he will be supreme or not at all. "Thou shalt have no other gods before me," "I will be sanctified in them that come425nigh me," and "my glory will I not give to another."
The separating from this world, and turning from the power of Satan unto God, is a veritable, and must be a total, transfer of allegiance from one Government to another, from one sovereign to another. By this transfer we become citizens of God's kingdom, and "our citizenship is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body." Whereas "in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience," remember "that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." But "now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." Eph. 2:2, 12, 19, 20.
Now in the affairs of the Governments of this world, when a person transfers his allegiance from one to another, from England to the United States, for instance, he takes the following oath:—
"I, —, late of England, do declare an oath, that it is bona fide my intention to become a citizen of the United States of America, and to renounce forever all allegiance and fidelity to any foreign prince, potentate, state or sovereignty whatever, and particularly to the queen of Great Britain and Ireland and empress of India, of whom I am now a subject."
So likewise we, in becoming fellow-citizens with the saints, and of the household of God, and in transferring our citizenship to Heaven, and our allegiance to God, must renounce forever all allegiance and fidelity to any other prince, potentate, sovereignty, or god whatsoever, and particularly to the god of this world. This must be done or our citizenship can never be registered in Heaven. It must be maintained or our citizenship, once registered there, will be blotted out and we treated as the traitors which such a relapse surely shows us to be. By the word of God the separation is clear-cut: "If the Lord be God, follow him; but if Baal, then follow him." There can be no compromise, there can be no playing fast and loose. If the Lord be God, follow him; but if the world, then follow it. You can't be a citizen of two countries at once; you can't serve God and this world both at once.
Still another form of violation of this commandment is shown by Paul, in writing to the Philippians: "Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." Chap. 3:18, 19. And still there are "many" such. They may, and indeed they do, pretend to be great friends of Christ, but so long as they are enemies of his cross they are enemies to him. They may pretend to be devout worshipers of Christ, but so long as they are enemies of his cross they are only worshipers of themselves, of their own desires; their god is their appetite, and that god they worship.
Jesus says plainly, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Luke 9:23. The first requisite therefore to follow the Saviour is to deny self. And no man can be a follower of Christ without it. To deny self for Christ's sake brings a person face to face with the cross. And to refuse to deny self for his sake, is to refuse the cross and so to become an enemy of the cross of Christ. Men may make vast pretensions to being followers of Christ, but so long as they refuse to deny themselves, so long they refuse the cross, and so long they are not his followers at all. He has placed the matter in its proper order: first deny self, next take up the cross to which self-denial brings us, and then follow Christ. There is no other way to get into the path where Jesus has walked, there is no other way to become a follower of Christ.
The man who yields obedience to his appetite for strong drink, has another god than the Lord. His duty to God is set aside, that the arbitrary commands of a perverted appetite may be obeyed. The claims of the divine law are nullified by the, to him, higher and stronger claims of his own appetite. Such a person is an idolater. His god is his belly. But the devotee of strong drink is not the only such idolater. The devotee of opium, or tobacco, or tea or coffee, or whatever else it may be that he allows to fasten itself upon him, is an idolater equally with the lover of strong drink. "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
CAMP-MEETING IN NORWAY.
By Stephen N. Haskell
Moss, the place selected for the camp-meeting, is a city of about 8,000 inhabitants, and, as we stated in a previous article, located about forty miles from Christiania. The camp-ground was located on what was originally a peninsula about five miles long and four wide, the sea on each side nearly meeting in the midst of the city of Moss. Forty years since the connecting isthmus was severed by a channel through which the largest vessels can pass, thus forming what is known as Jel Island. The tall Norway pines furnished a beautiful grove in which to pitch the tents, and the balmy freshness of the air, the scent of the green foliage, and the fine weather, combined to make us believe that “the groves were God’s first temples;” and the outpouring of his Spirit showed that God accepted the worship in this, nature’s temple.
The way was prepared for a camp-meeting by a series of tent-meetings held during the summer by the Brethren Olsen, which resulted in bringing out about thirty Sabbath-keepers. Tent-meetings are a novelty in this country, and preaching a new and strange doctrine aroused the curiosity of the people. The brethren pitched their tent so near the priest’s house that he could easily hear all that was done, without going out of his house, and in a short time the saying was going the rounds that “those boys know what they are about, or they wouldn’t go so near the priest’s residence.” This circumstance seemed to make a favorable impression, and aroused an interest to come out and learn what was being preached.
The camp-meeting awakened still greater interest, being the first one ever held in Europe. A house on a high elevation near the camp, overlooking the water and the city, was secured for Sister White, a number of the ministers from abroad also stopping in the same. A book-stand and boarding and provision tent were provided, and a large tent for speaking in English and Norwegian. More than thirty who spoke English were present. Quite a number of family tents were pitched upon the grounds, but a failure to receive tents ordered from America rendered it necessary that the brethren and sisters living in the city of Moss, about a mile away, should lodge at their homes. The arrangement of the grounds, and the taste displayed in ornamenting the large tent, were fully equal to that displayed in any of our American camp-meetings.
The preaching was done largely through an interpreter. The afternoon and evening meetings were well attended by friends from the city. The services on the Sabbath were especially interesting, Sister White speaking in the afternoon with freedom and power. The Spirit of God seemed also to rest upon Brother Matteson, the interpreter. The melting Spirit was manifested more particularly in the morning prayer-meetings.
A Norwegian Conference was organized, and an annual meeting of the Sabbath-school Association, and of the Tract and Missionary Society, was held. There is now a Conference in Norway, Denmark, and Sweden. There are eighteen colporters supporting themselves by the sale of our publications, in Sweden, three in Denmark, and three in Norway. There are in all about eight hundred Sabbath-keepers in Scandinavia, and five ministerial laborers. The language being similar, our brethren can labor in either country. The population of these countries is about eight million. As in other countries of Europe, the common people are poor, but, considering all circumstances, we think there is no more promising field in Europe than this. And if workers can go out here and support themselves, our brethren in America certainly should be able to do so, as there are less difficulties to meet in America.
The influence of the meeting was good, and the warnings of some of the papers against us only served as an advertisement. The article in another column is a translation of a report furnished by a reporter sent on the grounds by a Christiania paper. We believe the camp-meeting was in the providence of God, and that there are better times before the Scandinavian cause. The General European Council now continues for one week. S. N. H.
The Missionary.
TOUR TO THE CAMP-MEETING AT MOSS.
THE following is the report which appeared in the Christiania Morgenposten of June 14:—
Life in the large cities becomes very tedious in summer when the sun is heating the tall brick houses as hot as an oven, and when every little breath of air which is expected to bring refreshing comes laden with great clouds of dust, which settles down, dirty and disgusting, everywhere. Anyone having read Kjellan’s “Arbeidsfolk” has a good idea of a summer day on Karl Johan, and can understand what enjoyment it must be for a person living in Christiania to once in a while shake the dust off his feet, and get out of the city. This desire to escape from the tumult and dust of the town has also entered our religious societies and sects lately; especially, since they have noticed that people like much better to hear a sermon when they are permitted to sit down in a cool, green grove, than when they are compelled, on a warm summer day, to sit in the close air of a church or hall.
The camp-meeting of the Seventh-day Adventists in the Bellevue Grove on Jel Island, near Moss, from the 8th to the 14th of June, was nevertheless something new. It was new both on account of the length of time the meeting was to continue, and because the people were going to dwell in tents. Besides this speakers were to be present from distant lands.
As far as we know this is the first camp-meeting ever held in Europe, but in America such meetings are very common, and in Michigan, where the Adventists are most numerous, from 2,000 to 3,000 people may be found in such a camp. They hire the ground, arrange regular streets, and appoint everyone a place for his tent. They have a camp directory by the help of which anyone can be easily found. It is a perfectly organized though temporary city. At the services in such a camp ten to twenty thousand people often gather.
The meeting at Moss, of course, was not so grand an affair, yet they have a large tent sixty feet long and forty feet wide for the congregation. We found also eight smaller tents in which about one hundred persons lived. The tents are very fine and pleasantly and neatly arranged, generally for two families. Altogether we received the impression that the people occupying these tents must be an economical and well-to-do people. Nothing was seen in the line of taking up collections, for which the Adventists deserve praise.
Besides the one hundred living in the camp, there are about fifty persons taking part in the meetings who live in different places in426the city. There are also in the camp about forty children belonging to Sabbath-schools in Christiania. The churches represented at this meeting were: the church at Christiania, numbering about one hundred and fifty members; Moss, fifteen; Drammen, twelve; Laurvig, twenty-one; Copenhagen, fifty-four; and Stockholm, ninety-two. Besides these there were representatives from two smaller companies in Sweden and Denmark. This society numbers altogether about thirty thousand members, most of whom live in America. In Europe, Sweden has the greatest number of Adventists.
The Adventists, though not numerous, manifest wonderful activity in their work. They have no less than seven printing-offices, employing altogether about three hundred and thirty-four hands. Most of these offices are owned by the denomination, and have cost quite large sums. For instance, the building in Basel, lately finished, has cost about $30,000. From three of these offices no less than sixty-five million pages of tracts and periodicals have been issued. Besides these, the society has two colleges, one in California and one in Michigan; and also an immense Sanitarium at Battle Creek, Michigan, said to be the largest in the world. In Christiania, as we all know, they have their own meeting-house in Akersgaden (alongside the Lutheran meeting-house), a building which is said to have cost about $14,000, in which is also their printing-office. It was principally through the efforts of Mr. J. G. Matteson that Adventism was first introduced among us. He commenced the work in Christiania in 1878. There are now eight churches in Norway. This society has well-conducted city missions, as well as ship missions in our largest cities.
Judging from the programmes posted in the tents, giving the order of exercises, which is here the same as commonly arranged in all their camp-meetings, the time is pretty fully occupied. The programme is as follows: Hour of rising, 5 A. M.; prayer-meeting, 5:30; breakfast, 7; morning prayer, 8; business meetings, 9; preaching or missionary meeting, 10; dinner, 1 P. M.; preaching, 2:30; business meeting, 5; preaching, 8; hour for retiring, 10.
The camp-meeting is held not only for preaching services, but the European Council is also in session for the transaction of business. Its decisions, however, are not binding until ratified by the General Conference, which meets every year in America. The operations of this society are directed by a committee of seven members, the chairman of which is Geo. I. Butler; and of this committee, Messrs. S. N. Haskell of America, O. A. Olsen of Norway, and W. C. White of America, were present at this meeting. Among other speakers present from abroad we may mention from America, Mrs. E. G. White, J. H. Waggoner, D. A. Robinson, C. L. Boyd, and Wm. Ings; from England, S. H. Lane and J. H. Durland; from Germany, L. R. Conradi; and from Switzerland, B. L. Whitney.
The meetings on Sunday were attended by about one thousand people. In the forenoon a defense was made of their practice of keeping holy the seventh day; in the afternoon Mrs. White spoke of the doctrine of the second coming of Christ. Later in the afternoon Mr. J. G. Matteson spoke.
We noticed in the camp, besides the dwelling tents, a tent for the sale of books, and a tent where victuals could be obtained. According to the announcement at the meeting Sunday, they intend to continue on Jel Island one week longer, not leaving until the 21st of June.
"HE that is faithful in that which is least is faithful also in much." Luke 16:10.
The Commentary.
SANCTIFICATION.
1. WHAT is the condition of man in his fallen state?
"Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Rom. 3:19. See Eph. 2:12.
2. What is made necessary by this condition?—The change called justification and sanctification.
3. Who have the promise of seeing God?
"Blessed are the pure in heart; for they shall see God." Matt. 5:8.
4. What Scripture shows that unholy men will never be admitted into the presence of God?
"Follow peace with all men, and holiness, without which no man shall see the Lord." Heb. 12:14.
5. Is holiness attained by an inward work of God's grace or by works of righteousness?
"Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." Ps. 51:6, 7.
"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Titus 3:5.
6. How may it be shown that faith is a prerequisite to justification and sanctification?
"To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Acts 10:43.
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1.
7. How may it be proved that obedience also is necessary?
"And being made perfect, he became the author of eternal salvation unto all them that obey him." Heb. 5:9.
8. From what scriptures does it appear that the Holy Spirit is an agency in the work of sanctification?
"But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:13. Also Rom. 15:16, last clause.
9. What else is necessary to salvation?—Belief of the truth. See above.
10. Through what agency did Christ pray that his followers might be sanctified?
"Sanctify them through thy truth; thy word is truth." John 17:17.
11. What does Peter testify on this point?
"Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." 1 Peter 1:22.
12. How does David speak of the word of God? Ps. 119:105.
13. By what means may the young cleanse their way?
"Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word." Verse 9.
14. From what do all need to be cleansed?—From sin.
15. What is sin?
"Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." 1 John 3:4.
16. Where is the law,—the commandments of God,—called the truth?
"Thy righteousness is an everlasting righteousness, and thy law is the truth." "Thou art near, O Lord; and all thy commandments are truth." Ps. 119:142, 151.
17. Can one have a true view of the character of sin, who disregards the law of God?—No. See Rom. 7:7; 3:20.
18. What does James say about this law of liberty?
"But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." Jas. 1:25.
"So speak ye, and so do, as they that shall be judged by the law of liberty." Jas. 2:12.