Publishing Committee · Saratoga Springs, N. Y. · Mar 2, 1852
The only Safe Position.
By J. B. Cook
To the christian there is but one rule of duty, and that is the Divine will. One glory to seek, and that is the glory of God. His trust in God, and love to him, must prevail over all inferior affections. Jehovah's claims are paramount to all others. He is supreme; therefore his will should be regarded as supreme. We should give God that place in our hearts that he holds in the universe. Absolute supremacy is his due. Amen!
The language of our heart should be, "Lord what wilt thou have me to do?" "Speak Lord, thy servant heareth." This docility and submission of soul, is ascertained by believing heartily what he reveals, and obeying cheerfully what he commands. The child of grace makes no reserves—does not "keep back a part of the price," but gives himself up, a "living sacrifice, holy acceptable to God." It is to him, "a reasonable service." This is a SAFE position to occupy, before God and man. It is that of a "living sacrifice, holy and acceptable to God."
In this position, Noah prepared his Ark, and condemned an opposing world. It led him out over a drowning world, where none could deliver, but Almighty God. This was the position of Job when he justified Jehovah in his bereavements. "So the Lord blessed the latter end of Job more than in the beginning."
In such a position Abraham left his kindred and country and in heart, sacrificed his beloved Isaac; but he became heir of "the better" world, and father of all the faithful.
Elijah, living in this posture before God, passed through fire and flood and became so filled with "glory and with God" that he could ascend to the realms of immortality in a "chariot of fire, with horses of fire."
Daniel maintained this position to the depths of the lion's den, where God's angel attended him, who made them meek as lambs at his feet. It was for Daniel the most instructive, advantageous and honorable position that could have been occupied.
In this position, so dangerous to human view, the companions of Daniel went into the fiery furnace, "seven times heated" and found what, elsewhere they never knew; "the form of the fourth, like the Son of God."
All whom the Spirit of God deemed worthy of a name, in the list of worthies "of whom the world was not," worthy," have been led, by maintaining this posture of soul, into dangers, from which none could deliver but God. In danger they cling more closely to their Father's guiding hand. Their most fatal positions have been most safe—most blessed for them, and most for the glory of Him, who has condescended to employ them in a sphere where angels delight to attend and serve.
David was most secure when in conflict with Goliath. So was Peter, when at Jesus's bidding, he walked on the tempestuous sea of Tiberias. Luther was never in a safer position, than when in the presence of the German princes, and in spite of the Pope, he maintained his confidence in the Holy Scripture, and was placed under the Anathema of the Church, and the ban of the empire. Had he or any of "the sons or daughters of the Almighty" accepted deliverance by forsaking their position as living sacrifices, they would then have been in danger. Without speedy, bitter repentance, like that of Peter, they would have been plunged lower into perdition.
It has ever been trying to my feelings to differ from those whom I am bound to regard as friends—in most respects my superiors. It was so with my Pedo-baptist friends prior to my baptism. More so still, with my Baptist friends; but most of all with my Advent brethren. Yet there is only one safe position. It is always, especially in every great crisis, a bold one. In human esteem it is reckless, wrong and ruinous. Such a position we took in '43. Such a position the Adventists dared to maintain through '44. It was fortified by all scripture and all the history we could grasp. The evidence God gave us was sufficient to secure a measure of homage from a large portion of the more candid in community. When that homage was withdrawn, a portion of the band forsook their position, as if they could not stand only so far as sustained by human opinion; at least sufficiently to keep them in countenance. The rest like some of old stood, stood firm in the conviction that God was worthy of the most implicit trust, notwithstanding the apparent opposing Providences, and their dreadful disappointment.
They 'held fast the beginning of their confidence' not 'accepting deliverance' on any such conditions as the unbelieving and disobedient, prescribed.
I know the solemnity of the position taken in '43. It was taken deliberately, in the fear of God, after having counted the cost. I knew that if the Lord's coming was at hand, I could not benefit others, or be safe myself, or do what I ought for the glory of God but by taking up the cross of that truth. Praise God that he gave me grace to do it.
The solemnity of my position towards the Adventists I still feel. Though there is not in any corner of my heart the least unkind feeling towards any mortal, much less the Advent people; yet if I am right in maintaining our position, they in 'drawing back' from it, are in infinite peril of perdition—cannot avoid it; but by timely confessing their sins, for confessing to the world, justifying its impenitence, and seeking again to build up those principles of false or formal religion, which they had attempted to destroy. Some have gone to the churches, others in heart are going—justifying their unbelief.
If the Advent be at hand—if the Doctrine of Divine Providence taught by Jesus, and by the record of all Divine dispensations thus far, may be applied to this period, and to those characterized in Scripture as God's people, then I am right—must, in the main be right in maintaining our position—holding fast the beginning of my confidence—justifying God's truth, and condemning the unbelief of all who are falling after the example of ancient Israel.
The searcher of all hearts knows that I do not differ from others willingly. It is only from the clearest convictions of duty to both God and man. I must 'confess' Christ's truth—clear my own skirts of the blood of souls, and do good to all who have not beyond recovery, denied their Lord.
Those who reject the great fundamental doctrines of scripture relative to the Advent movement are in a similar condition, that the churches were placed in, by rejecting the same doctrines in their application to the same great truths of revelation in '43.
I see the waves rising and raging around me; but I see no security in my position, save that of entire trust in him who never slumbers. All the consecration made at my baptism, I must, God being my helper, maintain. Our Lord is coming. He is coming soon. Amen, even so, come Lord Jesus!
The True Issue
By J. B. Cook
From the Advent Testimony of 1846.
The True Issue.
BY J. B. COOK.
It is not whether there has been many things wrong among Adventists, nor whether they are accountable for all that has been wrong. This is granted. It was so among the primitive disciples. My object is to maintain the truth of God's word relative to Divine Providence and Divine promise. By showing that these fundamental doctrines have been verified in our history—that they apply truly and naturally to the Advent movement, according to the strict import of the letter of scripture, I attempt to show conclusively that it is of Heaven.
In the time of Moses, David, and the honored attendants on Messiah, Divine guidance did not make them divine. It only secured the performance of Jehovah's revealed will. They would in each case have arranged things and brought out the events, in which they were severally, the actors, altogether differently; but they could neither divert the Divine counsels into the channel of their conceptions, nor derange the order he had revealed. It was beyond their power to hasten or impede prophetic fulfillment. They were in some respects, as much disappointed in the development of Jehovah's revealed purpose, by his Providence, as were their opponents. All were at times well nigh confounded, till the smoke of the explosion passed off. The believer, seeing the precise fulfillment of "the word," stood corrected, instructed and strengthened; but those who wanted an excuse for unbelief, turned away; and as in the history of Jesus, "they walked no more with him." This it has been in Advent history. God does not do our will, nor endorse our errors. He does his own holy will, and leaves those who are half-hearted, to turn aside to their tents, as did Gideon. "Whosoever is fearful and afraid, let him return." The truth is,98God does not depend on us. We all depend upon God. We impose no obligation on him. He imposes the greatest obligations on us by condescending to employ us, in achieving his triumphs. Thus it was with Phineas, Elijah, Paul, Luther, and others who are his. All glory to God! I want every muscle and bone of my body, to praise him! Let all that is in me, or of me, glorify his great Name, for allowing me to believe and obey the Gospel!—the whole Gospel, including its crowning, its elevating, and also its humbling truths.
God's great plan is, in its higher range, above us. It is above Satan's reach. In this we should rejoice. Of Him, and through him, and to him, are all things—to whom be glory forever. Amen! The Advent movement is "of Him." It will be for his glory, and the salvation of all, who "hold fast the beginning of their confidence stedfast unto the end." Everlasting thanks be to his dear, sweet Name, that he gave his poor worm, the privilege of acting an humble part, in the scene preparatory to this crowning event of all Divine dispensations. Bless the Lord, O my soul.
Those pitied souls, who became ashamed of "the vision," and of the midnight cry, will be overwhelmed with shame, for having been ashamed of the manner in which God fulfilled his word; except they speedily repent and "confess" the truth of Christ's most gracious promises to those who "look for" and "love his appearing." Jesus holds us to a "confession" of his veracity, in all he said.
"The love of Christ constrained me," and I have been borne away, perhaps, somewhat from the point before the reader's mind; but not from the true issue. Let those who are ashamed of the part they took in the proclamation of the judgment, and the coming of Jesus in bible language, and of the midnight cry, tell us why. Were you not sincere, prayerful and persevering, in searching the scriptures, and did you not honestly believe that prophetic time would end in '43, or in '44? If you were not honest, you ought to be ashamed before all earth and Heaven. Your character must have been rotten to the core. The issue is not whether you are ashamed of the part others have acted. Peter, Judas, and all the apostles, were erring. It is human to err, still; but I have as little to regret in the part I have acted in the Advent cause, as in that which I previously acted relative to religion. I have been as honest and more blest, in believing the Second Advent, time and all, than in my previous belief in the First Advent. My knowledge, as Bro. Galusha says, was imperfect; but I have a perfect consciousness of integrity. Have you? then tell me can you be ashamed of this primary element of all virtue! My Advent knowledge and experience was obtained by more study and more prayer, than any that preceded it. It has, with me, been a vast advance on all my prior knowledge of christian truth and experience. My whole being praises God for it. Amen.
As this was once your position, (as it still is mine,) is it not clear as day, that you have backslidden, or "drawn back" towards perdition? Instead of closing your hearts and your pulpits, ought you not to be alarmed, at your willingness to exclude the evidence that God has been fulfilling his revealed will in the Second Advent movement, so far? You thus cast contempt on that which was your own largest knowledge, and holier, divinest experience. Your outcast brother has, by "holding fast," a still larger knowledge, and an experience still more Divine. 'My soul doth magnify the Lord' for it. "My spirit doth rejoice in God my Saviour, for he that is Mighty hath done unto me great things." Amen!
In order to bring out the true issue, let me enquire:—
1. Whether this is not the time to expect the introductory scenes of the Saviour's glorious appearing? The overwhelming testimony on this point will not be denied.
3. Can you deny that Divine Providence has extended to this series of events, bringing them out in the predicted order. Isa. xliv; Matt. x, 29.
4. Can you prove that Divine promise was not fulfilled in the Advent people? If you can not, please tell us what influenced them. The promise certainly belongs to those who are willing to do the Divine will—to those who "look for and love" the Lord's appearing. Now I prove that the promises of Divine guidance were fulfilled in them. 1st. Because they are addressed to such a people, the cross bearing and believing. 2d. Because those who had enjoyed much of the Holy Spirit before, were conscious that it was the same spirit of grace, in a greater degree. 3d. It was confessed to be the Holy Spirit by the most spiritually minded, who remained in the church. If Divine promise was fulfilled in us as we all once claimed, and the most prayerful in the church confessed, then to deny it now is to deny so far, the Holy Ghost. It is to deny the truth of Christ's promise. Is it not?
5. Is your conception of the manner of prophetic fulfillment, more likely to be correct than that of the Divinely commissioned Moses, or the Saviour's apostles? If so why?
6. Has God usually, in the great crises of the world, left those named in his promises to the guidance of Satan? If so I'll admit that he may have done so now.
7. Will not the Advent of Christ find the world as did the Deluge, almost faithless—disregarding all the signs of his coming? Will it not come on them 'as a snare'? And is not the Advent movement adapted to form such a snare.
8. Will all those even, who go forth to meet the Saviour, maintain their faith (their light) and enter the kingdom? If not must you not prove it by that very scripture which you refuse to apply in other particulars, which are quite as plain as this one?
9. Will you tell where you got the idea of a midnight cry? Is it only from the parable of the virgins? Then you must to be consistent have, 1st. A going forth, 2d. A tarrying, and 3d, this cry. Then a breaking up of the band, and afterwards, a shut door. How in the name of reason or religion, can you make the cry mean something important, just preceding the coming of Christ, and the other parts of the representation nothing, and the series of events nothing!
10. Is it not impossible that the Archangel should give the cry at the Lord's coming, and then the remaining parts of the parable be fulfilled subsequently? Does the lightning to which our Lord's coming is likened, give time for the foolish to go and get oil, come on and knock, and not know that they are 'too late'? (If the answer comes 'I know you not'?) Does it take lightning as long as that to cut and burn its way through heaven?
11. How on the other hand can the cry extend through centuries, when the only scripture, which gives you any idea of the cry confines it to the period of the night watches? Does not the entire action of the virgins, as well as the cry, take place in the night of the marriage? If so how dare you make it cover their whole lives, nights, days and all? If the cry in the parable means anything definite, or important, why not the time also? Beware! 'God is not mocked.'
12. If you bend it thus to suit your conceptions, and deny the promise and Providence of God, so apparent in fulfilling the parable, are you not in principle, doing just what you condemn in those who treat the prophecy of Daniel in the same manner!—They to avoid our faith, mix up the 3d with the 4th beast, and in the end make a head of the 3d to absorb the whole of the fourth, so that with those the prophecy, Dan vii, does not reach even to the First Advent. How can you in this manner, make the cry, to absorb the time, and the series of events, the subsequent falling away of the foolish, and shut door as represented in the parable? I could as soon believe the learned professor sincere when he made the Syrian head of the 3d beast swallow down the whole 4th, before its symbolized existence with its decade of horns, brazen nails and all, not even leaving out the tip end of his tail!
13. If the cry be fulfilled of all, why not the other parts of the parable also, each in the "order" which Jesus "declared" from ancient time, when he told things "that are coming and shall come?"
14. Can you prove that a special trial resulting from our Lord's tarrying will not render patience and watchfulness, absolutely necessary? If we are in this trial why not admit frankly that scripture where the tarrying, the cry, and the need of watchfulness are together taught? *
16. Please prove that the path of the just instead of shining "more and more unto perfect day," leads into darkness, where they must re-write, "the vision," where those who doubt Divine supervision shall themselves take care to make it speak so as not to "lie" the second time! No one will fairly make issue with me on this point, I apprehend, that "the vision" written, judgment hour proclaimed, the tarrying, midnight cry, and dispersion of the virgin band, will ever have a recorded fulfillment again in our age—that it will be again confirmed by signs and wonders and gifts of the Holy Ghost. No. No. There was a naturalness, a Divinity in the past movement which can never be witnessed again, by those who will not believe. It was like machinery moving in oil. It was like the out-busting of a fountain from our earth, with original, spontaneous, native force. It evinces the pressure of the Divine hand on this age. It brought out in bold relief, before every eye, the more delicate touches of the prophetic pencil, converting prophecy into history in quick succession, and furnishing abundant confirmation to our faith in the prophetic word, which proves the glories of the everlasting kingdom to be just upon us.
17. It is not certain that the several points in the parable have been, successively, brought out distinctly. Did not the people named in Divine promise stand on them as on a platform, to do what then seemed the will of God, connected with the Advent. Did they not form as distinct an idea of the going forth, and of the tarrying, as of the midnight cry? Well if the last be all wrong, all a mistake, as a leading lecturer in this city says, "though he was compelled to come into it," why is not the whole wrong? Why keep up false appearances? I KNOW that each leading point in the parable, preceding and following the Cry, has become, MATTER OF RECORD. That which was prophecy is now history, down to near the closing scene. I could not as an honest man, much less as a christian, profess to believe a part of this wonderful series of events so like a fulfillment, 'all wrong, or all a mistake,' while in other parts we trace Divine agency. Our agency in this Judgment scene will be judged by Him who looks through all disguises. If you deny the hand of God in filling out this representation of those who watch and wait for the Son of Man; I'll engage if you'll be honest, to drive you off from revelation, beyond Infidelity into Atheism! It is all of a piece.
I call heaven and earth to witness, that I see no alternative but to confess Christ's truth which has been brought out in the Advent movement, or to deny it. God Almighty is my witness that I see no alternative but to recognize his Providence here, or deny it over the world. There is I solemnly believe, no alternative but to acknowledge the supreme guiding spirit of grace here, according to our Lord's prayer and promise, or to deny all religion so far as we have known and taught it. There is no integrity in avoiding the true issue. If we have known anything of religion 'as we ought to know,' we have enjoyed it during our belief of these crowning truths of revelation. With tearful gratitude I acknowledge that I never was so favored with the Holy Ghost as during the last few years. The Searcher of hearts knows that competent witnesses from all denominations have thus testified. Now admit it or deny it. If you deny, be honest and deny all spiritual religion, so far as you or your Advent brethren know. You have had it, if ever, in your Advent experience.
The full confidence of my soul amounts to knowledge, that I do know what religion is—that Adventists, so long as they held fast the "beginning of their confidence" enjoyed the Holy Ghost in unwonted measure—that God has guided them to bring out the opening scenes of the day of God—that those who maintain faith in God's word, Spirit and Providence, will still "stand" nay "walk" in the "path of the just," encircled with "more and more" light, as they advance into the glories of an eternal day. "Bless the Lord, O my soul," for such faith and hope.
None who admit that we have enjoyed the Holy Spirit of promise, will join issue with me and deny that he has guided us to do the Divine will—fulfill his word and thus render the coming of our Lord, so far, absolutely certain and very soon. Those who doubt Divine guidance are, and must be in the fog. Such will not, after all, see the true issue.
The Seventh Month
The following lines from the Voice of Truth of 1845 beautifully express the real spirit and trials of the past advent movement. They are well calculated to "call to remembrance the former days."
The Seventh Month.
"A Pilgrim band, with unaccustomed feet,
Set out to follow TRUTH. Then wisdom smiled,
And pointed to a path that led far out
Beyond the dim philosophy of time,
And said, 'if ye indeed will drink the cup,
Of which I drink, and also be baptized
With my baptism, then shall ye enter in
And tread the thorny path that follows truth.'
They bowed with one consent, and onward pressed;
And, as the pathway narrowed, cast aside
Their worldly happiness and each hindering weight—
Idols, and self, and sympathies, and tears,
Nor looked behind to see how strangely far
They had advanced beyond each time-worn chart;
For on one side their feet dark waters yawned,
And on the other, still refining fire.
At length, the trial came, when wisdom sought
To test and purify their faith and zeal,
And seal them for the glory and the crown
Of righteousness. The day—the test hour—came,
They stood together, firm, united, free,
Upon eternal rock. The waves dashed round
And wildly threatened, while red lightnings blazed
And thunders rolled; and from the gathering shade
Strange voices whispered unbelief. Yet still,
Unheeded for a while, they braved the storm.
At length a murmur rose, and some looked back,
Astonished at their distance from the shore;
For still the land of Egypt was in sight,
Where the proud fanes of worldly worship stood,
And human policy and ancient names,
Earth's wisdom, science and religion's form.
Then with a wild attempt their life to save,
Some, that had been the foremost in the train,
Rushed o'er the beetling verge of that high rock,
And loudly called upon the rest to turn,
And with confessions deep, give up at once
The FALSE pursuit. And now, while yet was heard
The echo of their voice beyond the wave,
In praise of Wisdom's consecrated path,
Their voices change, and desecrate that way,
Proclaiming Wisdom had not led them out
So FAR from EARTH; but some strange wily fiend,
In Wisdom's garb. Ah, judge what sad dismay
Entered the trusting hearts of that poor flock,
Some cried, 'and is it all delusion, then,
A vision false, to which my soul has bowed;
My sacrifice, and consecration, all
A shadow, wrong and vain.' Then Unbelief
Came in, and many sank in chill despair
Beneath the sullen waves, striving in vain
To reach the kingdom in some easier way.
But now, the third long watch is fully past,
And the dark mist that hung upon THAT ROCK
Is driven before the light of opening day.
What see we there? Bones scattered round its base,
Washed from the depths beneath. But turn again
Upon its highest point, is seen a group—
A remnant—that unshaken, there remains;
Who still have kept their joy and confidence,
Though winds have rent, and raging waters drenched,
And earth, and hell, combined to drive them hence.
Yet there they STAND, held by a power unseen,
And wait a sure salvation from on high.
To them, what is reproach, or scorn, or hate?
Or the low ridicule of dying things?
What the last howlings of the storm to them,
When rest is just in sight, and Jesus calls,
And says, 'come out of tribulation, come,
My suffering and my ransomed ones, COME HOME.'"
From the Advent Testimony of 1846.
The Dragon, the Beast, and the False Prophet.
By O. Nichols
The dragon is a power that sought the death of the child Jesus, persecuted the church of Christ, continued his warfare and persecutions against the church while in the wilderness, and overcame them by putting them to death. And his last acts are to make war with the remnant of the church which keep the commandments of God, and have the testimony of Jesus Christ. Rev. xii, 4, 11—17.
The dragon is also mentioned in Chap. xvi, 13, in connection with the beast, and the false prophet, from which "the spirits of devils working miracles proceed out of their mouths, and go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty."
The beast is a power that has authority given him by the dragon "over all kindreds and tongues and nations, whom all shall worship, whose names are not written in the book of life;" Chap. xiii, 2—8; and the third angel's message is a warning unto all, not to worship the beast, or his image, or receive his mark, under the penalty of drinking the wine of the wrath of God which is poured out without mixture into the cup of his indignation. Chap. xiv, 9, 10.
The false prophet is another instrumentality of the old serpent, that was to work miracles before the beast, and deceive them that receive the mark of the beast, and them that worship his image. Chap. xix, 20. As the dragon, the beast, and the false99prophet, are three influential powers, acting together in the catastrophe of this world, [Rev. xvi, 13, 14,] it may be necessary to enquire what they are.
I. WHAT IS THE DRAGON? AND, WHAT IS HIS MOUTH?
The Dragon according to the inspired testimony in chap. xii, 9, and xx, 2, is "that old serpent, called the devil and satan, which deceiveth the whole world."
He is also called "the Prince of this world," John xii, 31, and is "the god of this world." He is "the prince of the power of the air, the spirit that worketh in the children of disobedience." Eph. ii, 2. He boasts of having all the kingdoms of this world at his disposal, and the glory of them, and to give their power and glory unto whomsoever he will, especially to those that serve and worship him. Luke iv, 5—7.
As the Pagan nations publicly worshiped devils, and sacrificed unto them, 1 Cor. x, 20; Rev. ix, 20, hence the figure of a great red dragon was the most appropriate symbol to represent the civil executive powers of Pagan Rome. Red or scarlet was the distinguished colours worn by the Pagan Emperors and Senators; and also the mules and horses on which they rode are said to have been covered with scarlet cloth. Thus the executive powers of Pagan Rome, were the instrumentality of the dragon, or devil, to carry his purpose into effect. And as long as the Pagan authorities held the sovereignty over the people of God, they were the mouth of the dragon.
King Herod was this mouth, when he sent forth the decree to slay the infant children of Bethlehem, Matt. ii, 16. When the Pagan supremacy was put down by the nominal christian Emperors, it became necessary that the old serpent's mouth should be transferred to those successive powers that held the control over the church and state governments.
The Emperor Justinian became the head of the civil and ecclesiastical governments, and consequently was the instrumentality, and mouth of the dragon, that gave the beast his seat, and power, and great authority. Chap. xiii, 2. During the Papal supremacy, his mouth was invested in the popes of Rome, who were a mouth that spake very great things, and blasphemies. Dan. vii, 20; Rev. xiii, 5. "The dragon cast out of his mouth water as a flood after the woman, [the church of God,] that he might cause her to be carried away." Rev. xii, 15.
The popes were the most effectual servants of the devil; they claimed to be the vicegerent of God, and the head of the church, and the supremacy over the civil governments, whom they made subservient, in carrying into execution their mandates for putting to death the saints. Rev. xii, 13—16; xiii, 7.
The last agency of the dragon makes war with the remnant of the saints, that "keep the commandments of God, and have the testimony of Jesus Christ." Chap. xii, 17. This power is evidently the two-horned image of the beast. He has a mouth that "spake as a dragon." He not only speaks, but causeth all, both small and great, rich and poor, to receive a mark, that no man might buy or sell, save he that had the mark, or the name of the beast; and he causeth that as many as would not worship the image of the beast should be killed." Chap. xiii, 1, 15—17.
In the beginning, "God said unto the serpent, I will put enmity between thee and the woman, [the figure of the church of God,] and between thy seed, [the children of the devil,] and her seed." [the children of God.] Gen. iii, 14, 15; see Matt. xiii, 38, 39. "The good seed are the children of the kingdom; the tares are the children of the wicked one." Jesus said unto the Pharisees, "ye are of your father the devil." John viii, 44; Acts xiii, 10.
It has been the chief purpose of the devil for six thousand years, to effect the destruction of the children of God; and there has been a constant warfare, carried on through the "old serpent's" agents, by persecutions, cruel bondage, deception, enchantments, by false prophets, and every cunning invention which is calculated to deceive, if possible the elect, and ultimately cause their destruction.
WHAT IS THE BEAST?
The beast is mentioned in chap. xiii, 1, 16, 19, 20. It is a definite ruling power, generally understood to be the ten-horned beast of chap. xiii and xvii,—the catholic government of the Roman Empire, under the restraint of the church of Rome, and sovereignty of the Pope, as their supreme head of the church. That is, the church of Rome clothed with civil power, and the civil governments made subservient to the Pope, in the execution of his decrees. The beast carrieth the woman; the woman is that great city (or church) which reigneth over the kings of the earth. Chap. xvii, 7, 18. It is "a scarlet colored beast." Verse 3. Scarlet and purple were the distinguished colors worn by the popes and their cardinals, "A cardinal is an ecclesiastical
Prince in the Roman catholic church, who has a voice in the conclave, at the election of the Pope, who is taken from their number. They constitute the sacred college, and compose the Pope's council. Their dress is a red cassock, [a long frock coat] a rochet, a short purple mantle, and a scarlet hat." [Encyclopedia.] "The beast which I saw, was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion." Chap. xiii, 2.
These three several figures of beasts, which represent the monarchies of the Chaldeans, Persians and Grecians [Dan. vii, 4, 5, 6] are here all put together to describe the character of Papal Rome, as if it were the gathering together of all the tyranny, cruelty, and ravenousness of all the former empires.
The beast is called a "wild beast," [Whiting and other translations,] which more clearly designates its real character. The term "wild," in its natural application to beasts of prey, signifies a ferocious and cruel disposition, and destitute of piety or sympathy.
This character will fitly apply to the popes, or the cardinals and bishops of the Papal church. They were like the savage beasts of prey, in their persecutions of the saints, subjecting them to torture, and cruel death.
"The dragon gave him his power, and his seat, and great authority." Chap. xiii, 2, 4, 7. The Emperor Justinian (who was the chief executive of the eastern empire of Rome) made the bishop of Rome the head of all the churches, in A. D. 538; and he gave him his seat, (Rome,) and the supreme authority over the church in "all nations, and tongues," to dictate and discipline, according to his will, in matters of religion, and chastise or put to death such as would not obey the dictates of the church of Rome; and the civil governments were subservient in executing the mandates of the Pope. "Power was given unto him to make war with the saints, and overcome them forty-two months." [1260 years.] Verses 5, 7; Dan. vii, 25. This power, which was invested in the Pope, the chief executive, was taken away, or restrained by the French government, after the Pope was carried a captive into France in A. D. 1798 or '9. This was "a deadly wound," unto the beast, but he "did live." Chap. xiii, 12, 14.
The Papal beast, or power still lives; already he is beginning to "speak great words" again, as many that are now confined in the "gorged prisons" of Italy, Naples, and France, (for reading the Scriptures, and circulating them with protestant tracts,) could testify. See Dan. vii, 11.
II. WHAT IS THE FALSE PROPHET?
The false prophet is mentioned three times. Rev. xvi, 13; xix, 20; xx, 10. We can form an opinion of what he is by his character and profession; he wrought miracles before the beast, with which he "deceived them that had received the mark of the beast, and them that worshiped his image." Rev. xix, 20. Thus his profession is to teach false theories, and confirm them by miracles. The same power is probably referred to in chap. xiii, 13, 14. "He doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do, . . . saying to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword and did live."
From the last quotation, the false prophet is supposed to be the two-horned beast; he constitutes a part of the body, has an influence over the people, church, and the civil government, and is sanctioned by them; yet his profession proves him to be something different from the church as a professed body, and the civil government. His power influences the establishment of the image beast. He says to the people "make an image to the beast," and to confirm his power and authority, as from heaven, he maketh fire come down from heaven in their sight, and thus the people are deceived.
His name is called "the false prophet;" and his power is to work miracles. Miracles are supernatural events, effected contrary to the established constitution and course of things, or a deviation from the known laws of nature. [Webster.] When miracles are performed under the cloak of religion, and by religious teachers, they will "if possible deceive the elect." Matt. xxiv, 24. Such teachers existed in the days of the prophets; they confirmed their teachings by miracles, effected under different names, as "sorcery," "divination," "enchantment," &c. See Jer. xiv, 14; xxiv, 9, 10, 15; xxix, 8, 9.
Sorcery was practised in the days of the apostles, "to pervert the right ways of the Lord." The people called these enchanters "the great power of God." The apostles called them "false prophets." Acts viii, 9—11; xiii, 6—10.
"Hearken not ye to your prophets, nor to your diviners nor to your dreamers, nor to your enchanters, nor to your sorcerers which speak unto you; they prophesy a lie unto you in my name." Jer. xxvii, 9, 15.
Sorcery is enchantment, (Ex. vii, 11,) causing irresistible influence and delight." It is now practised under various modern names, as Mesmerism, Pathetism, Biology, &c., through which miracles and wonders are performed; and "the rapping spirits" are not the least; they are getting to be very popular and sacred with professing christians, and the world. Mesmerism has been explained to be the influence through which Christ and his apostles performed their miracles. These professions under different names, are evidently the same enchantments as in Moses' time, and the actors as a body collectively under a religious garb, are the false prophet; in character the same as the false prophets of old times,—"perverting the right ways of the Lord." "As Jannes and Jambres withstood Moses, so do these also resist the truth." 2 Tim. iii, 8.
It may be asked, Have the false prophets ever caused fire to come down from heaven to the earth in the sight of men? There is strong inference that the 450 prophets in Elijah's time had caused fire in appearance to come down from heaven, and that they expected to effect this wonder in the presence of Elijah, and all the people. If this was not the case, why did they submit themselves to perform such a test as Elijah required of them? Would those prophets have called upon the name of their god for fire to come down, from morning until the evening sacrifice, and cut themselves with knives and lancets, until the blood gushed out, if they had not expected the fire would have come down and consumed the sacrifice? If they had never done, nor professed to do such things, it would seem to be unreasonable for Elijah to require such a test of them as he did. See 1 Kings, xviii, 23, 24. This is evidence that the false prophets had previously effected such wonders, and that they expected to confound Elijah. But the sequel proved that their gods were subject to Elijah's God.
Thus, in review, "the mouth of the false prophet" is not the civil executive power, but the false teachers as a body,—the false witnesses that teach or prophesy lies, and confirm the same by mesmerism, or "enchantments," which cause irresistible influence, and by "signs and wonders." They are now incorporated with "the great city," "Babylon," which has since her fall "become the habitation of devils, and the hold of every foul spirit; for by thy sorceries (enchantment, see Ex. vii, 11) were all nations deceived." Rev. xviii, 2, 23.
"The mouth of the dragon," as has been shown, is in the head of the civil executive power, that has authority over the true witnesses or teachers, "that have the testimony of Jesus Christ, and keep the commandments of God." Rev. xii, 17.
"The mouth of the beast" is in the head of the Papal power, as it now exists in Europe. He is yet to "speak great words," just previous to his destruction. See Rev. xvi, 13, 14; Chap. xix, 19; Dan. vii, 11.
"I saw three unclean spirits come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; they are the spirits of devils which go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty." Chap. xvi, 13, 14. "And I saw the beast, and the Kings of the earth, and their armies, gathered together to make war against him that sat on the horse and his army; and the beast was taken, and with him the false prophet," &c. Chap. xix, 19, 20. "I beheld then, because of the voice of the great words which the horn spake, I beheld till the beast was slain, and his body destroyed." Dan. vii, 11. Amen.