OUR first parents were perfectly happy in their Eden home, and might, with all their posterity, have been there still, in the enjoyment of all that is pure and holy, if they had appreciated the importance of that one word, "probation."
Webster defines probation thus: "The act of proving." God was proving Adam and Eve; but having failed in this their first probation, they were placed on probation again; and we all believe that our first parents knew full well the value of such an opportunity, and let us hope they improved it. But few of their posterity valued probation; they believed the world to be their own, and in a few centuries had so far forgotten its value that they provoked the Lord, who gave them this precious boon, to destroy them by a flood.
So it has been all the way down the ages of time. The regularity of the seasons, and the exact movements of the heavenly bodies, and the greatness of God's works, tempt men to think that he will not care how so insignificant a creature as man shall conduct his course. He believes that amid the multiplicity and magnitude of God's affairs, he will not notice how carelessly man may walk.
Probation signifies to us eternity of life or of death; it means a life of infinite glory and excellence beyond the eras of time; a life with God, and the good of all ages, and the companionship of angels, and an acquaintance with all of Jehovah's works. Dear to us are the joys of friendship and home, but far dearer to us should be the moments as they fly rapidly into the dim regions of the past, never to be recalled. Swifter than an arrow, and unrelenting as death, is the passage of time. No wealth or influence can recall the past. The past, if only yesterday, is a matter of history; the present is probation; the future is prophecy.
Dear reader, let us so value the present that its history may be written by our recording angels with tears of joy; and thus let us press into the present all we can of usefulness and devotion to the cause. Then shall our future light up with a radiance heavenly and divine. "Now is the accepted time, now is the day of salvation." JOSEPH CLARKE.
The Restraint of Law
By Advance
THE soul that throws off authority of God and man, acknowledging only authority of self, is itself in fearful peril and is an awful peril to others. It has no orbit in a universe of order, but dashes on in its clashing, crashing way, working certain ruin to itself and doing unmeasured damage to others. Law is mercy and kindness to the lawless themselves, for some are kept safe themselves and are safe among others only as they feel the constant restraint of law holding them to decent lives and keeping them from violent deeds.
THE "EPISTLE OF CLEMENT."
By W.
Among the writings of the so-called Christian Fathers are two epistles and several other productions attributed to Clement of Rome, but as the first epistle is the only one that is by anyone regarded as genuine, it is the only one that we need to notice. This epistle opens thus: "The church of God which sojourns at Rome, to the church of God sojourning at Corinth." This is the only signature it has; but in the catalogue of contents prefixed to the manuscript, the authorship is attributed to one Clement. All that is known of him is that he is supposed to have been the one whom the Catholics claim as the third (by some the fifth) Pope of Rome. It is therefore supposed that this epistle was written about the close of the first century of the Christian era. Following is what Mosheim has to say of this matter:—
"Next after the apostles, Clement, the bishop of Rome, obtained very high reputation as one of the writers of this century. The accounts we have at this day of his life, actions, and death, are, for the most part, uncertain. There are still extant, two epistles to the Corinthians bearing his name, written in Greek; of these, it is generally supposed that the first is genuine, and that the second is falsely palmed upon the holy man by some deceiver. Yet even the first epistle seems to have been corrupted by some indiscreet person, who was sorry to see no more marks of erudition and genius in a production of so great a man.
"The other works which bear the name of Clement, namely, the 'Apostolic Canons,' the 'Apostolic Constitutions,' the 'Recognitions of Clement,' and the 'Clementina,' were fraudulently ascribed to this eminent Father, by some deceiver, for the purpose of procuring them greater authority. This, all now concede. . . . The eight books of 'Apostolical Constitutions' are the work of some austere and melancholy author, who designed to reform the worship and discipline of the church, which he thought were fallen from their original purity and sanctity, and who ventured to prefix the names of the apostles to his precepts and regulations, in order to give them currency. The 'Recognitions of Clement,' which differ but little from the 'Clementina,' are ingenious and pretty fables."—Ecclesiastical History, book 1, cent. 1, part 2, chap. 3, sec. 18, 19.
Neander says:—
"After Barnabas, we come to Clement, perhaps the same whom Paul mentions (Phil. 4:3); he was at the end of the first century bishop of Rome. Under his name we have one epistle to the church of Corinth, and the fragment of another. The first was read in the first centuries aloud at divine service in many churches, even with the writings of the New Testament: it contains an exhortation to unity, interwoven with examples and general reflections, addressed to the church at Corinth, which was shaken by divisions. This letter, although, on the whole, genuine, is, nevertheless, not free from important interpolations."—P. 408.
The object in making this quotation is to show how highly the epistle was regarded. There is really nothing striking in the epistle; but when men depart from the light of God's word, they are in a condition to accept of the most puerile stuff. We make only one extract from this epistle, namely, Clement's proof of the resurrection:—
"Let us consider, beloved, how the Lord continually proves to us that there will be a future resurrection; of which he has rendered the Lord Jesus Christ the first-fruits by raising him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day (again) departs, and the night comes on. Let us behold the fruits (of the earth), how the sowing of grain takes place. The sower goes forth, and casts it into the ground; and the seed being thus scattered, though dry and naked
when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.
"Let us consider that wonderful sign (of the resurrection) which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phoenix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays, a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and, having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.
"Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served him in the assurance of a good faith, when even by a bird he shows us the mightiness of his power to fulfill his promise?"—Epistle 1, chap. 24, 25, and 26.
Every Bible student knows that both the Old Testament, and also the New, abound in references to the resurrection. With the apostle Paul, especially, it is a prominent theme. Now, we ask if it is at all probable that any man who was familiar with the Bible would pass by its wealth of testimony on the subject of the resurrection, and produce as proof of it only a ridiculous fable? Whether this epistle was written by Clement, or by somebody who lived later and who forged his name, one thing is certain, and that is, that as a book of Christian doctrine it is not worth the paper on which it is written. We are totally at a loss to understand the reverence with which so many people regard this stuff. But we would especially ask the reader to form in his mind a picture of the condition of churches that took it down week after week as inspired teaching. The inevitable result of feeding upon such vapid stuff must have been mental degeneration, and an inability to distinguish real argument from fancy. W.
THE PAPACY.
By W.
(Continued.)
"After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." Dan. 7:7, 8.
The name of this fourth kingdom is not given, but we have the data by which it may easily be ascertained. The four universal kingdoms, with the kingdoms into which the fourth was to be divided, cover the history of the world until the end of time, when the God of heaven shall set up a kingdom which "shall break in pieces and consume all these kingdoms, and it shall stand forever." Dan. 2:44. Now, since there are but four universal monarchies from the days of Nebuchadnezzar till the end of time, and we have the names of three of them, it is evident that if anywhere in history we find mention of a universal kingdom, other than one of the three already found, it must be the one sought for, namely, the fourth. And here, as in the case of the other kingdoms, the Bible furnishes the desired information. In Luke 2:1, we read: "And it came to pass in those days, that there went out a decree from Cæsar Augustus that all the world should be taxed." The name Cæsar Augustus at once brings Rome to mind, and in Rome we find the fourth universal monarchy, the one represented by the "dreadful and terrible" beast of Dan. 7:25.
After the death of Alexander, his empire was divided into four parts, namely, Macedon, Thrace, Syria, and Egypt. The history of these divisions of the Grecian Empire, for the next two hundred years, is one of continual warfare for the supremacy. All this time Rome was developing, and enlarging her borders. The year 171 B. C. found Rome engaged in war with Perseus, king of the Macedonian division of the Grecian Empire. The war continued three years, and its result is thus described by Prof. Arthur Gilman:—
"In 168 the Romans met the army of Perseus at Pydna, in Macedonia, north of Mount Olympus, on the 22d June, and utterly defeated it. Perseus was afterward taken prisoner and died at Alba. From the battle of Pydna the great historian Polybius, who was a native of Megalopolis, dates the complete establishment of the universal empire of Rome; since after that no civilized State ever confronted her on an equal footing, and all the struggles in which she engaged were rebellions or wars with 'barbarians' outside of the influence of Greek or Roman civilization, and since all the world recognized the Senate as the tribunal of last resort in differences between nations."—Story of Rome (G. P. Putnam's Sons, New York), pp. 163, 164.
In "Prideaux's Connexion" (part 2, book 3) we find testimony to the same effect. In the record of the year 168 B. C. Prideaux tells of the embassy which the Roman Senate sent to command Antiochus to desist from his contemplated war upon Egypt. Popillius, the chief of the embassy, met Antiochus near Alexandria, and delivered to him the decree of Rome. "Antiochus having read the decree, told Popillius he would consult with his friends about it, and speedily give him the answer they should advise; but Popillius, insisting on an immediate answer, forthwith drew a circle round him [Antiochus] in the sand with the staff which he had in his hand, and required him to give his answer before he stirred out of that circle; at which strange and peremptory way of proceeding Antiochus being startled, after a little hesitation yielded to it, and told the ambassador that he would obey the command of the Senate."
Picture the scene—Antiochus fully armed, at the head of a vast army, surrounded by his generals, yet obeying the decree that was brought him by an unarmed citizen of Rome! How can such weakness be accounted for? Prideaux answers:—
"That which made him [Popillius] so bold as to act with him after this peremptory manner, and the other so tame as to yield thus patiently to it, was the news which they had a little before received of the great victory of the Romans, which they had gotten over Perseus, king of Macedonia. For Paulus Æmilius having now vanquished that king, and thereby added Macedonia to the Roman Empire, the name of the Romans after this carried that weight with it as created a terror in all the neighboring nations; so that none of them after this cared to dispute their commands, but were glad on any terms to maintain peace, and cultivate a friendship with them."
These quotations also serve to corroborate the conclusion already arrived at, that Rome was the fourth universal empire. A very few quotations, out of the many at hand, will suffice to show the extent and power of Rome. Says Gibbon:—
"A modern tyrant, who should find no resistance either in his own breast, or in his people, would soon experience a gentle restraint from the example of his equals, the dread of present censure, the advice of his allies, and the apprehension of his enemies. The object of his displeasure, escaping from the narrow limits of his dominions, would easily obtain, in a happier climate, a secure refuge, a new fortune adequate to his merit, the freedom of complaint, and perhaps the means of revenge. But the empire of the Romans filled the world, and when that empire fell into the hands of a single person, the world became a safe and dreary prison for his enemies. The slave of imperial despotism, whether he was condemned to drag his gilded chain in Rome and the Senate, or to wear out a life of exile on the barren rock of Seriphus, or the frozen banks of the Danube, expected his fate in silent despair. To resist was fatal, and it was impossible to fly. On every side he was encompassed with a vast extent of sea and land, which he could never hope to traverse without being discovered, seized, and restored to his irritated master. Beyond the frontiers, his anxious view could discover nothing, except the ocean, inhospitable deserts, hostile tribes of barbarians, of fierce manners and unknown language, or dependent kings, who would gladly purchase the emperor's protection by the sacrifice of an obnoxious fugitive. Wherever you are,' said Cicero to the exiled Marcellus, 'remember that you are equally within the power of the conqueror.'"—Decline and Fall of the Roman Empire, chap. 3, paragraph 37.695
De Quincey says:—
"That imperatorial dignity . . . was undoubtedly the sublimest incarnation of power, and a monument the mightiest of greatness built by human hands, which upon this planet has been suffered to appear."—Essay on the Cæsars, chap. 6, last paragraph.
But Daniel was not completely satisfied with the general answer given by the angel, that the four beasts were four kingdoms. He wanted to know more than this and said, "Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; and of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows." Dan. 7:19, 20.
The answer to this request was given as follows:—
"Thus he said, The fourth beast shall be the fourth kingdom upon earth, . . . and the ten horns out of this kingdom are ten kings that shall arise; and another shall arise after them; and he shall be diverse from the first, and he shall subdue three kings." Dan. 7:23, 24.
The fourth beast was the fourth kingdom,—Rome,—and the ten horns, it is plainly stated, "are ten kings that shall arise," that is, ten parts into which the Roman Empire should be divided. This division is mentioned in Dan. 2:41. It was effected by the incursions of the barbarous tribes which dismembered the Roman Empire in the fourth and fifth centuries, the history of which is so graphically described by Gibbon.
After the division of the Roman Empire was completed, which was in A. D. 476, another power was to arise, and in its rise was to pluck up three of the first kingdoms by the roots. There is so general an agreement by all commentators in regard to this "little horn" which had "eyes like the eyes of man, and a mouth speaking great things" (Dan. 7:8), that we risk nothing in saying at once that it represents the Papacy. The characteristics given in Dan. 7:8, 20, 21, 25, are met in the Papacy, and in no other power. It uprooted three kingdoms to make room for itself; and as if to show the fulfillment of the prophecy, the Pope's tiara is a triple crown. Such a crown is worn by no other ruler. The three kingdoms that were plucked up will be named a little further on.
"And he shall speak great words against the Most High, and shall wear out the saints of the Most High and think to change times and laws." Dan. 7:25.
If we find that these three specifications apply to the Papacy, then it will be useless to look further for an application for the little horn. We will consider them in detail.
1. "He shall speak great words against the Most High." It is a notorious fact that the Pope is styled the "Vicar of the Son of God," indicating that he fills the office of Christ. Paul, speaking of the Papacy, which he calls the "man of sin" (2 Thess. 2: 3, 4), says that he "exalteth himself above all that is called God, or that is worshiped." This is a parallel to Dan. 7:25. It is fulfilled in the Pope's claim to have power to grant indulgences, a thing which God himself has never promised to do. Further, it is fulfilled in the Papal dogma of infallibility. This dogma was ratified by the council of 1870, and the following is a portion of the decree:—
"And since by the divine right of apostolic primacy the Roman pontiff is placed over the universal church, we further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the church, recourse may be had to his tribunal, and that none may reopen the judgment of the apostolic see, than whose authority there is no greater, nor can any lawfully review its judgment."—The Vatican Decrees, by Dr. Philip Schaff.
Although this dogma was ratified in 1870, it has been held for centuries, as is shown by the following monstrous assertion in one of the Roman decretals:—
"If the Pope should become neglectful of his own salvation, and of that of other men, and so lost to all good that he draw down with himself innumerable people by heaps into hell, and plunge them with himself into eternal torments, yet no mortal man may presume to reprehend him, forasmuch as he is judge of all and to be judged of no one."—Quoted by Wylie, History of Protestantism, book 5, chap. 10.
Monsignor Capel, who was private chaplain to Pope Pius IX., in a pamphlet entitled "The Pope; the Vicar of Christ; the Head of the Church," gives a list of titles and appellations that have been given the Pope in various church documents, and from this list we select the following:—
"Most Divine Head of all Heads."
"Holy Father of Fathers, Pontiff Supreme over all Prelates."
"The Chief Pastor; Pastor of Pastors."
"Christ by Unction."
"Melchizedek in Order."
"High Priest, Supreme Bishop."
"Key-Bearer of the Kingdom of Heaven."
"Supreme Chief; Most powerful Word."
"Vicar of Christ."
"Sovereign Bishop of Bishops."
"Ruler of the House of the Lord."
"Apostolic Lord and Father of Fathers."
"Chief Pastor and Teacher and Physician of Souls."
"Rock, against which the proud Gates of Hell prevail not."
"Infallible Pope."
"Head of all the Holy Priests of God."
"Chief of the Universal Church."
"Bishop of Bishops, that is, Sovereign Pontiff."
These titles, and many others equally blasphemous, including "The Lion of the Tribe of Judah," the Pope receives as his own by right. In our own enlightened age, this title has been given to Pope Leo XIII., by his servile flatterers, in whose eyes "His Holiness" is a divine being. No other power on earth has ever so opposed and exalted itself against all that is called God, or that is worshiped; so that the Pope sitteth in the temple of God, "setting himself forth as God." 2 Thess. 2:4, revised version.
1. WHAT obstacles hindered the progress of truth "in old time"?
"But there were false prophets also among the people." 2 Peter 2:1, first clause.
2. What did Peter say there should still be among the people?
"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Same verse.
3. What does he say of the character and work of these false teachers? Same verse.
4. Is it necessary that these false teachers who deny the Lord should be avowed disbelievers in him?
"They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." Titus 1:16.
5. What does Christ say will be the fate of such?
"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Matt. 7:22, 23.
6. How much following will such ones have?
"And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." 2 Peter 2:2.
7. What will be the result to the truth? Same verse.
8. What principle is it that leads these men to cover their licentiousness with the garb of religion?
"And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not." Verse 3.
9. When such ones flourish the most, what may we know concerning the time of retribution? Verses 1 and 3, last part of each.
10. What three great events of the past assure us that God will not allow them to go unpunished?
"For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; and spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; and delivered just Lot, vexed with the filthy conversation of the wicked." "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." Verses 4-7, 9.
11. When will there be a parallel to the wickedness of men in the days of Noah and Lot?
"And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." Luke 17:26-30.
12. In what did the great sin of the people in those times consist?
"That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose." "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." "And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth." Gen. 6:2, 5, 12.
"Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." Jude 7.
13. What does Peter say of these last-day false professors?
"But chiefly them that walk after the flesh in the lust of uncleanness, and despise government." 2 Peter 2:10, first part.
14. To what time are all the wicked reserved for punishment?
"And delivered them into chains of darkness, to be reserved unto judgment." "And to reserve the unjust unto the day of judgment to be punished." Verses 4 and 9, last part of each.
15. What was the character of those who escaped the judgments that have been brought upon the earth in the past?
"And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly." "And delivered just Lot, vexed with the filthy conversation of the wicked: (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)" Verses 5, 7, 8.
16. What encouragement can the righteous find in the account of past judgments?
"The Lord knoweth how to deliver the godly out of temptation." Verse 9, first part.
NOTES.
IN 2 Peter 2:4-9 three events of the past are brought to view as evidences that God will surely punish the wicked, and deliver the godly out of temptation. First, "God spared not the angels that sinned, but cast them down to hell;" second, he "spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the696flood upon the world of the ungodly;" and third, he turned the cities of Sodom and Gomorrah into ashes, "making them an ensample unto those that after should live ungodly," but delivered just Lot. Now, says Peter, if God did these three things, he knows how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished. The fact that God has done these things in the past (and that he has, all the wicked may know if they will) is sure evidence that God will finally punish all the wicked, and will thereby deliver the godly out of temptation.
AND here it may be noticed that the punishment of the wicked is necessary to the complete redemption of the righteous. The loyal angels could not have been delivered from temptation if God had not cast out from among them the angels that kept not their first estate. Jude 6. Lot's righteous soul was vexed from day to day by the filthy acts of the Sodomites, and the same must have been the case with Noah, when every imagination of the thoughts of the hearts of men was only evil continually. God destroyed the wicked race, preserving Noah alive. So, when wickedness abounds over the whole earth, and men totally reject God's Spirit, the safety of God's loyal people, no less than outraged law, demands the destruction of the wicked.