Review and Herald, Vol. 34, No. 25.
OUR FAITH AND HOPE; Or, Reasons Why We Believe as We DoPage 1
Earlier text: OUR FAITH AND HOPE; Or, Reasons Why We Believe as We DoTHE ORDER OF EVENTS IN THE JUDGMENT.
The righteous dead are “accounted worthy” of a part in the resurrection to immortal life before they are resurrected from among the dead. Luke xx, 35, 36; Phil. iii, 11; 1 Cor. xv, 23; Rev. xx, 4–6. They awake with the likeness of Christ. Ps. xvii, 15. We may be certain, therefore, that the investigation and decision of their cases is an accomplished fact prior to their resurrection; for that event is declarative of their final justification in the Judgment. But Luke xxi, 36, uses the same expression both in Greek and in English, respecting those that are alive and remain unto the coming of the Lord, that Luke xx, 35, 36, uses respecting those who are asleep. As the latter, before their resurrection, are “accounted worthy” to be made like the angels, so the former are “accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.” Luke xxi, 36. The things that shall come to pass before the deliverance of the saints, are the events of the time of trouble such as never was. Dan. xii, 1. And those who are accounted worthy to escape these things, are also worthy to stand before the Son of Man at his appearing. This act of accounting worthy does, therefore, relate to their eternal salvation, and is performed before they enter that great time of trouble at which they are to be delivered; for that does not commence until the standing up of Michael, which is but another term for the coronation of Christ, or the beginning of his reign upon his own throne. But Michael, or Christ, does not take his throne till he has finished his work as priest at the tribunal of his Father. It is at that tribunal that the righteous dead are accounted worthy of the resurrection to immortality, and the righteous living are accounted worthy to escape the anguish of the time of trouble, and to stand before the Son of Man. Those only can be accounted worthy of this, whose record in the book of God’s remembrance shows them to have been perfect overcomers. The Saviour, while yet high priest, confesses the names of such before his Father and the holy angels, and secures the blotting out of their sins. Those who shall be resurrected to immortality, and those who shall escape the things coming upon the earth and stand before the Son of Man, are severally counted worthy of this before the priesthood of Christ is closed. We cannot therefore doubt, that with both these classes the investigation and decision of the Judgment is passed before the Saviour takes the throne of his glory and begins the destruction of his enemies. The righteous dead come first in the order of the investigative Judgment; and while their cases are being examined and decided, probation continues to the living. It is certainly most natural that the cases of the righteous dead should be the first to come up in the investigative Judgment, for their names stand first in the book of God’s remembrance. Reason would therefore teach us that these cases must earliest come into account before God. But we are not left simply to the reasonableness of this order of events. We have direct proof that probation to the living continues after the Judgment hour has actually arrived. Rev. xiv, 6–14: “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; FOR THE HOUR OF HIS JUDGMENT IS COME; and worship Him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. And 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.” The first angel ushers in the hour of God’s Judgment by a solemn announcement to all the inhabitants of the earth that it has actually commenced. But the second and third angels, who follow this proclamation, deliver their messages in the Judgment hour itself, and they address themselves to men still in probation. We have already learned that God the Father sits in Judgment, as described in Dan. vii, before the advent of our Lord to this earth. And in Rev. xiv, the fact that the hour of God’s Judgment has come is announced to the inhabitants of the earth by a mighty proclamation. The Judgment scene of Dan. vii is closed by the coronation of Christ. And the Judgment hour of Rev. xiv is followed by our Lord’s being seen upon the white cloud with a crown upon his head; a proof that his priesthood has then given place to his kingly office. Each of these pertains to the closing events of this dispensation. There can be, therefore, no doubt that the hour of God’s Judgment announced in Rev. xiv, is the time when God the Father sits in Judgment, as described in Dan. vii, 9–14. While the Judgment hour of Rev. xiv is passing, two solemn proclamations are made to men still in probation. And the Judgment scene of Dan. vii is for the very purpose of closing our Lord’s priesthood, and of crowning him King of kings. But the closing work of Christ as priest pertains to the acquittal of his people at his Father’s tribunal, the blotting out of their sins, and the decision accounting them worthy of that world and the resurrection to immortality. Our Lord cannot do this for people in a state of probation. His first work must therefore relate to the righteous dead. And while their cases are severally passing under examination and decision, the living righteous are being prepared for the close of their probation, and for the decision of the investigative Judgment by the proclamation of the third angel. This work being accomplished, and the living righteous being counted worthy to escape the things coming upon the earth, and to stand before the Son of Man, our Lord is crowned king, and takes his seat upon the white cloud, with a crown of pure gold upon his head. WE recognize a distinction among those who oppose the cause of truth. Some do it in a manner that indicates a mistaken judgment, rather than a corrupt heart. But others do this in such a manner as to show that hatred toward that which is good, and pure, and true, is really the inspiring motive. When men lose sight of the courtesies, and even decencies of life, and make personal thrusts and bitter assaults upon the character of others, we are very certain that this is not by any means zeal for the Lord, but rather the outpouring of their own evil hearts. That kind of warfare that is prompted by envy, jealousy, or malice, is marked by bitterness of personal attack, and is not inspired from above, but is earthly, sensual, and devilish. In some respects the warfare against Bro. and Sr. White is utterly inexplicable. Suppose that they are mistaken in believing that they are called to the work of preaching the third angel's message; does that constitute a crime that makes their good name the common property of the mocker and the scoffer? Suppose that they are mistaken in believing themselves called of God to reprove sin with an outspoken and unsparing plainness of speech; does this justify the fact that he that reproveth maketh himself a prey? If Sr. White is mistaken in believing herself called of God to bear a special testimony of reproof and warning to the people of God; is that a just reason for representing her as a hypocrite, a liar, a dishonest and base deceiver? Suppose that she is mistaken in her conviction of duty; does that make it proper and necessary to resort to bitter personalities in order to show that mistake? Does it even justify those that have been reproved by her, in rising up against her with weapons of this kind? Her reproofs are sometimes given with much severity, and at others with comparative mildness; but mingled with every reproof has been tender pity for the sinner, as well as stern condemnation of the sin. Why should such faithfulness, when it is so very rare among men, cause those who are its recipients to become angry with the reprover? This was the course of Ahab toward Elijah, but not that of David toward Nathan. We cannot understand the bitterness which prompts the tongue of slander to assail with envious words the personal character and the private life of those who give faithful reproof for sins and wrongs. Rather, we must understand it to be specially inspired by the prince of darkness; and that the hearts of such persons are set on fire of hell. What justification can be offered for such a course? Is it asserted that the testimonies are leading men to perdition? Wherein do they sanction the violation of one precept of the Bible? Wherein do they make sin in any form to be a light thing? In what respect do they justify a single departure from God? Who ever read in them one word calculated to make the Bible appear of small account? Rather, who ever read from any pen more fervent and touching admonitions to man to read, to love, to meditate upon, and to obey every portion of the Holy Scriptures? We deeply regret the unrighteous warfare that some of our fellow-men seem to feel called upon to wage in this matter. To hold up to reproach, and ridicule, and contempt, those who have the moral courage to bear unflinching testimony against sin, is but a poor return for the most invaluable of services. Bitter words are not arguments. Personalities are not reasons for or against Bible truths. It is not thus that we as a people can be led to discard spiritual gifts. We have too long understood their value and importance in guarding us against the secret workings of Satan. We have too long been acquainted with the lives of those that God has called to this great work. We must have some better reason for turning from them, than the unrighteous warfare of slanderous tongues. The life of the Christian is a perpetual warfare. It is also a constant succession of victories, if it be such a life as it should be. Three formidable foes withstand the man of God. These are the world, the flesh, and the devil. The powerful influence of evil men, the strong desires of fallen nature, and the deceitful work of the prince of evil angels, all unite to overpower the man of God. They do not quit the field when defeated once, or twice, or thrice, no, nor even when defeated the hundredth time. If they fail in one trial, they attempt to learn something by their defeat, and to make their second onset with greater wisdom than their first. If the allurements of temptation in one form are not powerful to ruin us, they are presented in a different light, and made to make the most powerful impression possible. And even by the power of constant repetition, sometimes the overthrow of the unwary Christian is accomplished. But our foes are never weary, and never do they lack skill for the warfare. Were not God on the side of his people, they would stand no chance at all. With him on their side, they ought always to triumph in Christ. They may protect themselves with an armor that even the darts of the prince of darkness cannot penetrate. They may defend themselves with a sword that is capable of cutting through the armor of Satan. Those who can preserve a due proportion of wholesome fear and active hope, will be able to war the good warfare with success. The grand victory is made up of an innumerable number of smaller victories. Do you anxiously inquire, Shall I be a final overcomer? Answer me this question: Are you daily overcoming, or are you197 daily being overcome? If you are the constant victor, then there is ground for hope that you will be the victor in the end. If you are daily being overcome, there is no reason to believe that the final victory will be yours. Do you ask how this warfare is to be maintained? 1. Die to self. It will cost you a thousand deaths, but all of them together will not be equal to the second death. “He that will kill,” says Bunyan, “must first be overcome.” You must die daily. 2. The world has only three things to give, and each of these is a sham and a deceit. These are the lust of the flesh, the lust of the eyes, and the pride of life. Which of these will you accept in exchange for eternal life? When the world offers you its good in the place of Christ, decline its proffered pleasures, till it has one to offer that will not end like a hornet with a sting. If you do this, you will not be deceived with its blandishments; for you will find not one worthy of your acceptance. 3. Resist the devil, and he will flee from you. But he will first know that you are in earnest. He will discover whether you are girded with that armor that can protect you from his blow; and whether indeed you wield that sword of the Spirit which can deal such piercing blows upon himself. He is a mighty foe. Only God can make you victor over him. And when he has the world, and your own self to help him, how terrible are his assaults. How vigilant should we be in such a warfare! If victors at last, it will be because of constant and untiring pains. How is it with us? Are we overcoming, or being overcome? THE CLOSING MESSAGES.—NO. 18.
By R. F. Cottrell
We come now to examine the third angel’s message. It is the last warning to men in a state of probation. This is evident from the facts that it predicts the close of probation by the terrible threatening of unmixed wrath to all who disregard it, and that it is immediately followed by the coming of the Son of Man. “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Rev. xiv, 9–12. This fearful message is a merciful warning, expressly designed to prepare the people of God for their last conflict with the powers of darkness; enabling them to stand in “the hour of temptation” and fiery trial, when the “image of the beast”—the last of the three great persecuting powers—shall wage a war of extermination against them unless they abandon the truth and service of God, and yield to his authority by worshiping the former beast and receiving his mark, a thing directly opposed to the will and worship of God. This is evident from a comparison of the warning of the third angel, quoted above, and the predicted persecuting acts of the image, described as follows: “And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads, and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Rev. xiii, 15–17. Here is the conflict which is yet to be met by the people of God; for the past history of the world does not furnish us with its fulfillment. Another persecuting power (not the Roman papacy, but something resembling it—the image of the beast), will say to all, You shall worship the beast and receive his mark, or be killed; while the voice of God in the third angel’s message, denounces the wrath of God without mixture against all that obey this mandate of the image. Men will be obliged to make a choice. They will have to brave the fury of men in power, clothed with a little brief authority, or receive the unmixed wrath of God. And that the people of God may be prepared for the fierce onset that shall be made against them, the warning message of God is sent before the crisis, and while the way is being prepared for it. The warning must be heeded now, for security against the danger when it comes. Men must now learn in what consists the worship of the beast and the reception of his mark, that they may be prepared to reject his authority and prove themselves loyal to the authority of God. The unparalleled denunciation of the “third angel” furnishes evidence leading, infallibly, to two important conclusions: 1. That there will be exceeding great danger that it will be disregarded, if it were possible, even by the very elect. That it requires a denunciation so terrible to arouse and save men—save them from the fatal mistake of preferring the worship of the beast to the worship of God—is unmistakable evidence that the tendency of the times and the current of popular opinion will be almost irresistibly strong in favor of the requirements of the beast, and that that institution which is denominated the mark of the beast, will be almost universally observed by those who have a form of godliness, but deny the power; for none but professors of religion ever have been, or ever will be, the instigators of a persecution against the true people of God. God does not threaten and alarm men unnecessarily. But his last message to men is fraught with terror unequaled and unprecedented in all his word. Therefore the danger that they will disregard it, and be found doing the very thing he warns them against, will be exceedingly great. 2. The second conclusion which we necessarily infer from so terrific a threatening is, that, at the time it is given, men can, if they will, learn the meaning of the terms of the message, i. e., they can learn what is meant by the worship and mark of the beast, the commandments of God, &c. God does not threaten and punish men for doing certain things, when it is utterly impossible for them to ascertain the meaning of his language, and what are the things forbidden; but he does threaten, and will punish men, for worshiping the beast and accepting of his mark. Therefore they can, if they will, learn what it is to worship the beast, and to receive his mark. The evidence will be so clear, when this message is given, that there will need to be no guessing as to what the mark of the beast is. It will be made so perfectly clear that there will be no reasonable ground for mistaking, and men will be left without excuse. But it will need investigating; and those who will not have interest enough to investigate it, will perish for want of knowledge; yet the throne of God will remain spotless and pure. Prophecies given in descriptive symbols, like portions of Daniel and of Revelation, are not designed to be fully understood at the time they are given. But in the process of the fulfillment the meaning is developed. The things described under the symbols appear and fulfill the description so perfectly that all is plain. The third angel’s message was prepared in prophecy for the last generation of men. It was designed to test the people at the very close of probationary time. It was to be fulfilled just before the day of wrath and the second advent of Christ. It is not to be expected that its language will be fully comprehended till the time has arrived for its predicted warning to be given. If the time has come, as we believe it has, the terms of the message are understood. A movement is now taking place which claims to be the fulfillment. A warning is now being proclaimed which professes to be the warning foretold in this prophecy. If this is the true warning—the true fulfillment of the prophecy—then the terms of the message—the worship and mark of the beast—are rightly understood; otherwise, it is a spurious fulfillment. On the other hand, if the terms of the message are truly understood, as we trust will fully appear, then the time has fully come for this solemn warning to be given. And if the time has come, it is being proclaimed; and hence the only warning now being given as the one foretold in this prophecy, is genuine. It is from Heaven, and not of men. This matter deserves a careful and prayerful investigation. Book and Tract Department.
By Editor
Cast thy bread upon the waters; for thou shalt find it after many days, EDITED BY ELD. JAMES WHITE. “Discussion on the Sabbath Question, held in Library Hall, Chelsea, Mass., Nov. 1869, Between Eld. Miles Grant, Editor of the World’s Crisis, Boston, and Eld. M. E. Cornell, of Battle Creek, Mich.” This is the title of a neat pamphlet of 126 pp., in which the disputants are fairly reported. This is probably the most candid, and the most important, discussion yet held between us and the first-day Adventists, and is worthy of a faithful reading by all on both sides of this important question. Price, 20 cents a copy. Postage, 2 cents. “The Seventh Part of time:” A Sermon on the Sabbath Question, Delivered at Orange, Mich., June 18, 1869, by W. H. Littlejohn. The editor of the REVIEW, after reading the sermon, says of it: “It is the most perfect refutation of the error, that God’s law has no definite Sabbath in it, that has ever been written. No man can read it without seeing that that theory is only a refuge of lies. The author’s line of argument is peculiarly original, and sheds much light on the subject of the Sabbath. We commend the book to the friends of the Sabbath as admirably adapted to meet the above-named error. And we earnestly invite those who think that God’s law requires an indefinite seventh part of time, to read this work with candid attention.” We believe it to be the most important work of its size yet issued by us on the Sabbath question. We have printed ten thousand copies, and invite all to assist in its circulation. Price, in pamphlet form, 40 pp., in heavy paper cover, 10c a copy, Postage, 2c. In tract form, 32 pp., $3.00 per 100. The Publishing Association is doing a much more extensive business than ever before. We have several important works, of considerable size, in contemplation, which we hope to get through the press before another General Conference, besides small ones to reprint. And we hope to see our people thoroughly aroused to the importance of this work. The number not able to do anything in this work is very small. Many can purchase books, and give them to those who are anxious to read. Many can put means into the Book Fund. And not a few can let the Association have the use of from one to five hundred dollars without interest at this time of need. We have just sent $2000 to Europe to help the cause there, and some are calling for deposits which have been on interest, and the Association is in pressing want of help just now. We appeal to our people to help in the work of publishing without delay. 1. Let all who owe for the REVIEW AND HERALD, the Health Reformer and the Youth’s Instructor, pay up, and pay in advance, immediately. Friends, do not let the new year pass without finding you paid up on REVIEW and Instructor for 1870. And you who are behind on the Reformer, just send in that dollar or two you owe, and let 1870 find you owing nothing at the Office, and complying with the conditions of your papers—pay in advance.
2. Agents, and all who owe for books will confer a great favor by paying up.
3. Those who order books, should send cash with orders when possible.
4. Those who have means to put into the Book Fund, and to help make up the sum we have sent to Europe, will help the publishing department, and help me also, by sending it to this office immediately. I have risked from my own limited means, $2000 to help the cause in Europe. Those only who would esteem it a pleasure, are invited to assist me in bearing this delightful burden. It was after much deliberation over the matter, and earnest prayer to the Lord, that Mrs. W. and self ventured to take hold of this matter. Our brethren who are anxious to share with us are invited to help. We want your help now. We have just received a letter from Bro. H. W. Kellogg of New York, which expresses the true spirit of sacrifice. He says:198 “Bro. White: I fully agree with your remarks in REVIEW, No. 23, relative to requiring usury for the money used in the cause of the Lord. In proof of which I now offer $500 without interest, which I will send in a check, or take to you about the first of January, and you may expect another like sum, or more, in course of the year. “I had intended to use this money to take up notes, not yet due, on which I pay six per cent interest; but on learning in the last REVIEW that ten per cent is being paid for money to use in the Lord’s cause, and acknowledging the means in my possession to be the Lord’s, I thought that my faithfulness as steward might well be called in question, were I to take up notes not yet due, which are drawing only six per cent interest, while ten per cent is being paid for means to advance his cause. “We talk of making sacrifices. I can understand that a great sacrifice was made by our Saviour when he laid aside his glory which he had with the Father, and came to earth, assumed our nature, lived a life of sorrow, and at last offered himself a sacrifice on the cross, to save sinful and lost man. “I have felt, as I realized this, that if the Lord would forgive my sins and save me with his people, the little I could do I would not call a sacrifice.” § VII. THE INCREASE OF EARTHQUAKES. In entering upon an investigation of this question, we invite attention to a work entitled “Earthquakes and Volcanoes; Their History,” etc.,—by Mungo Ponton, Fellow of the Royal Society at Edinburgh, published at London, 1868. The author opens his interesting volume by observing that nothing is more remarkable than the extreme fewness of earthquakes on record before the beginning of the Christian era in comparison with those which have been registered since that time; and he allows that this fact is so striking as to fairly admit a physical interpretation of our Saviour’s prophecy in Luke xxi, 11. He further declares that, so far as our knowledge extends, such convulsions did begin to be more frequent after the utterance of our Lord’s prediction, and have continued since; and while yet admitting that the ancients perhaps failed to register many such occurrences, or were ignorant of their transpiring in other and unknown regions of the globe, in comparison with whom our means for obtaining information from all parts of the world are greatly enhanced; nevertheless, he observes, that while previous to A. D. 79, Vesuvius had been in repose for ages, but since then has been active at brief intervals, there are certainly also more earthquakes in Italy than before the Christian era, and he concludes that before that era the Roman world (then principally known) was seldom convulsed. “And it seems hard to believe,” says our learned author, “that, had there been as many great earthquakes before the Christian era, as there have been since its commencement, so few of them should have been recorded, or even transmitted by tradition.” Hist. p. 14. Mr. Ponton then proceeds to demonstrate his position as follows: “Commencing with the age before the birth of Christ, it is found that according to the researches of Robert Mallet (with whom we believe agree Messrs. Austed and Perry) there can be counted during the seventeen hundred years B. C., but fifty-eight (58) earthquakes, only four of which were disastrous, i. e., those that overthrew buildings and destroyed life largely, being properly ‘great earthquakes:’ these four all occurring within the sixty-five years preceding the birth of Christ. Then omitting entirely those unknown portions of the globe outside the Roman Empire, there is found on record during the sixty-five years that elapsed preceding our Lord’s prediction, the occurrence of only nine earthquakes in all, distributed as follows: viz., three in Asia Minor, one in Palestine, one in Upper Egypt, one in Cyprus, one in the Greek Islands, and one in Italy. As we have said, four of these nine were great earthquakes. On the other hand, as exhibiting the large increase in modern times, in the sixty-five years that elapsed between A. D. 1800 and A. D. 1865, there occurred within the same limits, that is the old Roman Empire, no less than thirty-five great and disastrous earthquakes arresting the attention of the historian. These last were distributed thus:—eleven in Italy, eight in Asia Minor, five in Greece, three in Persia, two in Syria, two in Candia, two in Sicily, one in Egypt, and one in Spain. “Now it is scarcely credible that had there been so many as thirty-five destructive earthquakes in the earlier of these two periods, only four of them should have arrested the attention of the historians of the time, while they registered other five of minor importance. There is thus established a strong probability that the number was in reality much smaller in the earlier than in the later interval. This probability will be strengthened when it is borne in mind that the ancient Greeks and Romans viewed earthquakes with superstitious dread, regarding them not only as evidences of the present anger of their gods, but also in the more important aspect of prognostics of calamities that were to follow. “Thus Herodotus, in reference to the earthquake that happened at Delos, after the visit of the Persian fleet, says: ‘But after he (the Persian leader) had put to sea from thence, Delos was shaken by an earthquake, as the Delians say, the first and last time that it was so affected to my time. And the Deity assuredly by199 this portent intimated to men the evils that were about to befall them. For during the reign of Darius, son of Hystaspes, of Xerxes, son of Darius and of Artaxerxes,—during these three successive generations, more disasters befell Greece than during the twenty generations that preceded the time of Darius—partly brought upon it by the Persians, and partly by the chief men among them contending for power. So that it is nothing improbable that Delos should be moved at that time, having been until then unmoved. And in an oracle respecting it, it had thus been written: ‘I will move even Delos, although hitherto unmoved.’ Herod. vi, 98, Cary’s Translation. “Such a view as this was more likely to attract the attention of mankind to earthquakes than had they been regarded simply as natural phenomena. The idea of a portent was dear to the heathen mind, and this circumstance tends to establish the greater likelihood, that all the really important earthquakes of the period in question were registered, than that only so small a portion of them attracted the attention of any contemporaneous or later historian. “The comparative fewness of the earthquakes recorded during the sixty-five years that preceded our Lord’s prediction, may have therefore had quite as much foundation in fact as in historical negligence. It may be really true that the number of earthquakes within the limits of the old Roman Empire may have greatly increased since that time, and that our Saviour may have foreseen this increase when he said that, among the signs, ‘there should be earthquakes in divers places.’” Mr. Ponton then sums up the whole number of earthquakes given in the tables of Mr. Mallet, as follows: “Regarding them chronologically, Mr. Mallet distinguishes the registered earthquakes into five periods, thus: |
Total. |
Disastrous. |
No. of Years. |
|---|
| Those recorded before A. D., |
58 |
4 |
1700 |
| Thence to end of 9th century, |
197 |
15 |
900 |
| Thence to end of 15th century, |
532 |
44 |
600 |
| Thence to end of 18th century, |
2804 |
100 |
300 |
| Thence to 1850, |
3240 |
53 |
50 |
|
6831 |
216 |
— |
“It will thus be perceived how very great has been the increase since the beginning of the Christian era; and although much of this increase is due partly to more perfect registration, and partly to there being a larger portion of the earth’s surface comprehended in the records, still there are good reasons, as already indicated, for suspecting that there has been a gradual augmentation in the number of earthquakes themselves, more especially of the more disastrous kinds.” Ponton’s Hist. p. 21. It is seen that Mallet records more than six thousand down to the year 1850, but it is believed that Mr. Austed, the English geologist, and M. Alexis Perry, of France, have, by latter researches, tabulated over seven thousand previous to that date. The immense number on record since the epoch of the Reformation, about A. D. 1500, is very striking, and challenges solemn attention. The occurrence of three thousand two hundred and forty (3240) in a period of only fifty years gives an average of nearly sixty-five each year. Supposing this to be the number annually occurring, we have then in the sixteen years elapsing between 1850 and 1866 over one thousand more, which added to those previously recorded would swell the whole number from B. C. 1700 to A. D. 1866 to over eight thousand (8000) earthquakes. ‘Of destructive, or great, earthquakes,’ writes Ponton, ‘such as have overthrown cities and destroyed many lives, the total number registered up to 1850 is two hundred and sixteen (216), and other fifteen have happened up to the end of 1865—making in all two hundred and thirty-one (231), and of these only four occurred before the birth of Christ.’ Hist., p. 17. To this number of destructive earthquakes must be added at least fifteen more which have occurred during the past three years, registered in the following order: viz., Algiers, in Northern Africa, Mitylene, West India Islands, Formosa, Sandwich Islands, Northern Ecuador, Peru, Chili, and Ecuador, California, Jalisco in Mexico, Tebrees in Persia, Bengal in Asia, and Santander in South America, all of which were destructive of cities, villages, and human life, with numerous ships. How fearful is the thought of so many of these awful calamities transpiring on man’s earth, his native home! Eight thousand, and doubtless very many more, in less than six thousand years since man lost Eden, since the curse fell crushingly upon our world and the Evil One began his sway. Job ix, 24; Luke iv, 5, 6. So many spasmodic beats,—so many convulsive throbs,—so many deep shudderings of poor “Old Mother Earth,” since the sin and fall of man, and at man’s perpetual and persistent rebellion against his Maker. So many signals of sure and of final dissolution. So many audible, agonizing groans for the promised redemption. So many throes and pangs presaging the birth of a new and better world. And oh, how many hundreds, and thousands, and hundreds of thousands of stately dwellings, and lovely villas, and fair green fields, and brave men, and beautiful women, and sweet babes—and how much of human splendor, wealth, and pride, have been rocked to ruin, or gone down to sheol, when the earth, like some angry demon, shook its ponderous sides, belched out its deadly, sulphurous gases, lashed its gigantic inward forces, and vomited forth its volcanic fires, that far beneath our feet burn, and burn unceasingly! And who can but shudder at the bare thought of the possibility that the four hundred burning mountains on the surface, that emit two thousand eruptions every hundred years, which is twenty each year, or nearly one every fortnight, at night,—should Deity so will it,—at once cease to flow, and the pent-up Titanic forces, finding no vent, angrily shake the whole globe, occasioning that ‘great EARTHQUAKE such as never was since men were upon the earth, so mighty an earthquake and so great,’ causing the vast planet, in the Scripture language of the ancient prophet, to reel to and fro like a drunkard, and be removed out of its place like a cottage” (Rev. xvi; Isa. xxiv). That such an event is possible, nay, highly probable, is the admission and opinion of the wisest of divines, philosophers, geologists, and men of science. REPORT FROM BRO. CORNELL.
By Merritt E. Cornell
The interest here in the vicinity of Boston seems to be spreading and deepening. Last week I gave four lectures at the Christian church in Boston, and five at our hall in Chelsea. There are now between thirty and forty keeping the Sabbath, so far as we know. They have two evening prayer meetings, and two Sabbath-day meetings, each week, and they appear to be growing stronger. The interest at the Christian congregation is good. Eld. Edmunds, the pastor, and the deacons and officers of the society, have all treated me with the utmost cordiality, and bid me to be free among them. By special request, I preach for the pastor every Sunday morning at 10½ o’clock. The subject of the first angel’s message was well received, and the elder, in a few remarks at the close, spoke well of Father Miller as a humble, Christian man. I continue there, as the interest may demand, for weeks to come. An intelligent gentleman from Cambridge, who had been in attendance, with three others, was to have been excluded from the Baptist church last Sunday, for holding Advent views. A copy of the Ten Sermons on the Sabbath was left in a horse car, and was taken by a passenger, and carried to Roxbury, and is producing a sensation there. Several families have read it, and are troubled on the Sabbath question. Some are convinced, and there is quite a stir, in one of the churches, over the matter. I expect to go there and give lectures next, if the way opens. The fruits of our labors here are being manifested in several places along the coast from New York city to Nova Scotia. Persons visiting here, and hearing one or more lectures, and taking books, have, on returning to their homes, set the ball to rolling in several places. It does appear that the light is spreading by the influence of the books. In this kind of preaching all can engage, and not be in danger of hurting the cause. All must see by this time that the book enterprise is a move in the right direction. Let us be no longer faithless, but believing. Let the weak say, I am strong. By God’s blessing, the most feeble can engage in the work of saving souls. Why, then, should so many stand all the day idle? Now is the time to work, for the night cometh. “Let us work for the truth with our hearts and our hands,
Let it never, no, never decline;
For its praises are sung by the good in all lands,
That are blest with the gospel divine. “CHORUS.
“Rally then, rally then, stand by the truth;
Why should it languish and die?
Rally then, rally then, stand by the truth;
Why should it languish and die?”