DAR 41 22 - THE TREE AND THE RIVER OF LIFE
22 - THE TREE AND THE RIVER OF LIFE
The Home of Peace - The Tree of Life - John's Emotions - Without the City - The Gracious Invitation - "Through the Gates" - The Lord's Promise - The Church's Response - God All in All
"VERSE 1. And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." {DAR 763.1}
The angel continues to show John the wonderful things of the city of God. In the midst of the street of the city was the tree of life. {DAR 763.2}
The Broad Street. - Although the word street is here used in the singular number, with the definite article the before it, it is not supposed that there is but one street in the city; for there are twelve gates, and there must of course be a street leading to each gate. But the street here spoken of is the street by way of distinction; it is the main street, or, as the original word signifies, the broad way, the great avenue. {DAR 763.3}
The River of Life. - The tree of life is in the midst of this street; but the tree of life is on either side of the river of life; hence the river of life is also in the midst of the street of the city. This river proceeds from the throne of God. The picture thus presented before the mind is this: The glorious throne of God at the head of this broad way, or avenue; out of that throne the river of life, flowing lengthwise through the center of the street; and the tree of life growing on either side, forming a high and magnificent arch over that majestic stream, and spreading its life-bearing branches far away on either hand. How broad this broad street is, we have no means of determining; but it will be at once perceived that a city three hundred and seventy-five miles from side to side in either direction, would be able to devote quite an ample space to its great avenue. {DAR 763.4}
A very natural conception of the arrangement of the street of the city would be that shown in the accompanying diagram; namely, the throne in the center, and a grand avenue in which is the river of life and the tree of life extending out in four directions to the wall of the city on all of its four sides. This would give all corresponding parts of the city equal access to the grand avenue. It would also furnish opportunity for one magnificent gate in the center of each side of the city, opening upon the grand avenue. THe length of each of these four branches of the avenue (depending of course on how much space is allotted to the throne) would be at least some one hundred and eighty miles. It may be said that this is carrying speculation a degree too far. Perhaps it is. But it is assumed that those who hope soon to enter into that city, will not be averse to a little innocent speculation in that direction. {DAR 764.1}
Diagram as above.
The Tree of Life. - But how can the tree of life be but one tree, and still be on either side of the river? 1. It is evident that there is but one tree of life. From Genesis to Revelation it is spoken of as but one - the tree of life. 2. To be at once on both sides of the river, it must have more than one trunk, in which case it must be united at the top or in its upper branches, in order to form but one tree. John, PICTURE caught away in the Spirit, and presented with a minute view of this wonderful object, says that it was on either side of the river. Another who has been privileged to behold in vision the marvelous glories of the heavenly land, has borne similar testimony: "We all marched in, and felt that we had a perfect right in the city. Here we saw the tree of life and the throne of God. Out of the throne came a pure river of water, and on either side of the river was the tree of life. At first I thought I saw two trees. I looked again, and saw that they were united at the top in one tree. So it was the tree of life on either side of the river of life; its branches bowed to the place where we stood; and the fruit was glorious, which looked like gold mixed with silver." - Experience and Views, pp. 12, 13. And why should such a tree be looked upon as unnatural or impossible, since we have an illustration of it here upon earth? The banyan tree of India is of precisely the same nature in this respect. Of this tree the Encyclopedia Americana thus speaks: "The ficus Indica (Indian fig, or banyan tree) has been celebrated from antiquity from its letting its branches drop and take root in the earth, which in their turn become trunks, and give out other branches, a single tree thus forming a little forest." In just this way the tree of life could extend and support itself. {DAR 764.2}
The tree of life bears twelve kinds of fruit, and yields its fruit every month. This fact throws light upon the declaration in Isaiah 66:23, that all flesh shall come up "from one new moon to another" to worship before the Lord of hosts. The words new moon should be rendered month. The Hebrew has (hhodesh), the second definition of which Gesenius gives as "a month." The Septuagint has (men ek menos) "from month to month." The redeemed come up to the holy city from month to month to partake of the fruit of the tree of life. Its leaves are for the healing of the nations; literally, the service of the nations. This cannot be understood as implying that any will enter the city in a diseased or deformed condition to need healing; for then the conclusion would follow that there will always be persons there in that condition, as we have no reason to understand that the service of the leaves, whatever it is, will not be perpetual, like the use of the fruit; but the idea of disease and deformity in the immortal state is contrary to the express declarations of other scriptures. {DAR 766.1}
"VERSE 3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it: and his servants shall serve him." {DAR 767.1}
This language proves that the great God, the Father, is referred to, as well as the Son. The marks of the curse, the deadly miasma, and the ghastly scenes of desolation and decay, will no more be seen on the earth. Every breeze will be balmy and life- giving, every scene beauty, and every sound music. {DAR 767.2}
"VERSE 4. And they shall see his face; and his name shall be in their foreheads." {DAR 767.3}
The word his, in the sentence, "And they shall see his face," refers to the Father; for his is the one whose name is in their foreheads; and that it is the Father, we learn from Revelation 14:1. This will be a fulfilment of the promise in Matthew 5:8, "Blessed are the pure in heart; for they shall see God." {DAR 767.4}
'VERSE 5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever. 6. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book." {DAR 767.5}
Here, again, we have the declaration that there shall be no night in the city; for the Lord God will be the light of the place. Revelation 22:7 proves that Christ is the speaker, a fact which it is of especial importance to bear in mind in connection with Revelation 22:14. To keep the sayings of the prophecy of this book is to obey the duties brought to view in connection with the prophecy, as, for instance, in Revelation 14:9-12. {DAR 767.6}
"VERSE 8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9. Then saith he unto me, See thou do it not: for I am they fellow servant, and of thy brethren and prophets, and of them which keep the sayings of this book: worship God. 10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." {DAR 767.7}
(For remarks on verse 9, see on Revelation 19:10.) In verse 10 John is told not to seal the sayings of the prophecy of this book. The popular theology of our day says that the book is sealed. One of two things follows from this: either John disobeyed his instructions, or the theology above referred to is fulfilling Isaiah 29:10-14. Verse 11 (Revelation 22:11) proves that probation closes, and the cases of all are unalterably fixed, before the coming of Christ; for in the very next verse Christ says, "Behold, I come quickly." What dangerous and insane presumption, then, to claim, as age-to-come believers do, that there will be probation even after that event! Christ's reward is with him, to give every man as his work shall be, which is another conclusive proof that there can be no probation after that event; for all the living wicked, those "who know not God," the heathen, and those "who obey not the gospel of the Lord Jesus Christ," the sinners of Christian lands (2 Thessalonians 1:8), will be visited with swift destruction from Him who then comes in flaming fire to take vengeance on his foes. {DAR 768.1}
The declaration of Revelation 22:11 marks the close of probation, which is the close of Christ's work as mediator. But we are taught by the subject of the sanctuary that this work closes with the examination of the cases of the living in the investigative judgment. When this is accomplished, the irrevocable fiat can be pronounced. But when the cases of the living are reached in the work of judgment, we apprehend that what remains to be done will be so speedily accomplished that all these cases may almost be said to be decided simultaneously. We have therefore no occasion to speculate as to the order of work among the living; that is, whose cases will be decided first, and whose last, nor whether or not it will be known that any are decided before all is finished. {DAR 768.2}
"VERSE 13. I am Alpha and Omega, the beginning and the end, the first and the last. 14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." {DAR 769.1}
Christ here applies to himself the appellation of Alpha and Omega. As applied to him, the expression must be taken in a more limited sense than when applied to the Father, as in Revelation 1:8. Christ is the Alpha and Omega, the beginning and the end, of the great plan of salvation. Revelation 22:14, as before noticed, is the language of Christ. The commandments of which he speaks are his Father's. Reference can be had only to the ten commandments as delivered on Mount Sinai. He pronounces a blessing upon those who keep them. Thus in the closing chapter of the word of God, and near the very close of the last testimony which the faithful and true Witness there left for his people, he solemnly pronounces a blessing upon those who keep the commandments of God. Let those who believe in the abolition of the law, candidly consider the decisive bearing of this important fact. {DAR 769.2}
Instead of the reading, "Blessed are they that do his commandments," some translations, including the Revised Version, have, "Blessed are they that wash their robes." On this point Alford's Testament for English Readers has this note: "The difference in the readings is curious, being in the original that between poiountes tas entolas autou, and plunontes tas stolas auton, either of which might easily be mistaken for the other." In view of this statement, it is not surprising, perhaps, that this difference of reading is found. But there seems to be good evidence that the first is the original, from which the latter is a variation by the error of transcribers. Thus the Syriac New Testament, one of the very earliest translations from the original Greek, reads according to the common English version. And Cyprian, whose writings antedate any extant Greek manuscript (Ante-Nicene Library, Vol. XIII, p. 122), quotes the text as reading, "Blessed are they that do his commandments." We may therefore safely consider this as the genuine reading. {DAR 769.3}
"VERSE 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." {DAR 770.1}
Dog is the Bible symbol of a shameless and impudent man. Who would wish to be left in the company of those whose lot is outside of the city of God? yet how many will stand condemned as idolaters, how many as those who make lies, and how many more as those who love them, and love to circulate them after they are made! {DAR 770.2}
"VERSE 16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright morning star." {DAR 770.3}
Jesus testifies these things in the churches, showing that the whole book of Revelation is given to the seven churches, which is another incidental proof that the seven churches are representatives of the church through the entire gospel dispensation. Christ is the offspring of David, in that he appeared on earth in the line of David's descendants. He is the root of David, inasmuch as he is the great prototype of David, and the maker and upholder of all things. {DAR 770.4}
"VERSE 17. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." {DAR 770.5}
Thus are all invited to come. The Lord's love for mankind would not be satisfied in merely preparing the blessings of eternal life, opening the way to them, and announcing that all might come who would; but he sends out an earnest invitation to come. He sets it forth as a favor done to himself if persons will come and partake of the infinite blessings provided by his infinite love. His invitation, how gracious! how full! how free! None of those who are finally lost will ever have occasion to complain that the provisions made for their salvation were not sufficiently ample. they can never reasonably object that the light given to show them the way of life was not sufficiently clear. They can never excuse themselves on the ground that the invitations and entreaties that Mercy has given them to turn and live, were not sufficiently full and free. From the very beginning, there has been a power exerted as strong as could be exerted and still leave man his own free agent, - a power to draw him heavenward, and raise him from the abyss into which he has fallen. Come! has been the entreaty of the Spirit from the lips of God himself, from the lips of his prophets, from the lips of his apostles, and from the lips of his Son, even while, in his infinite compassion and humility, he was paying the debt of our transgression. {DAR 770.6}
The last message of mercy as it is now going forth, is another and final utterance of divine long-suffering and compassion. Come, is the invitation it gives. Come, for all things are ready. And the last sound that will fall from Mercy's lips on the ear of the sinner ere the thunders of vengeance burst upon him, will be the heavenly invitation, Come. So great is the loving-kindness of a merciful God to rebellious man. Yet they will not come. Acting independently and deliberately, they refuse to come. So when they shall see Abraham, Isaac, and Jacob in the kingdom of God, and themselves thrust out, they will have no one to accuse, no one to blame, but their own selves. They will be brought to feel this in all its bitterness; for the time will come when Pollok's thrilling description of the condemnation of the lost will be true to the letter:- {DAR 771.1}
"And evermore the thunders murmuring spoke
From out the darkness, uttering loud these words,
Which every guilty conscience echoed back:
'Ye knew your duty, but ye did it not.'
Dread words! that barred excuse, and threw the weight
Of every man's perdition on himself
Directly home -
'Ye knew your duty, but ye did it not.'" {DAR 771.2}
The bride also says, Come. But the bride is the city, and how does that say, Come? If we could be strengthened to behold the living glories of that city and live, and should be permitted to gaze upon its dazzling beauty, and be assured that we had a perfect right to enter therein, and bathe in that ocean of bliss and blessedness, and revel in its glory forever and ever, would it not then say to us, Come, with a persuasion which no power could resist? Who of us, in view of this, could turn away, and say, I have no desire for an inheritance there? {DAR 771.3}
PICTURE But though we cannot now look upon that city, the unfailing word of God has promised it, and that is sufficient to inspire us with implicit and living faith; and through the channel of that faith it says to us, Come. Come, if you would inherit mansions where sickness, sorrow, pain, and death can never enter; if you would have a right to the tree of life, and pluck its immortal fruit, and eat and live; if you would drink of the water of the river of life, that flows from the throne of God, clear as crystal. Come, if you would obtain through those glittering gates of pearl an abundant entrance into the eternal city; if you would walk its streets of transparent gold; if you would behold its glowing foundation stones; if you would see the King in his beauty on his azure throne. Come, if you would sing the jubilee song of millions, and share their joy. Come, if you would join the anthems of the redeemed with their melodious harps, and know that your exile is forever over, and this is your eternal home. Come, if you would receive a palm of victory, and know that you are forever free. Come, if you would exchange the furrows of your care-worn brow for a jeweled crown. Come, if you would see the salvation of the ransomed myriads, the glorified throng which no man can number. Come, if you would drink from the pure fountain of celestial bliss, if you would shine as the stars forever in the firmament of glory, if you would share in the unutterable rapture that fills the triumphant hosts as they behold before them unending ages of glory ever brightening and joys ever new. {DAR 773.1}
The bride does say, Come. Who of us can resist the invitation? The word of truth is pledged to us that if we keep the commandments of God and the faith of Jesus, we shall have right to the tree of life, we shall enter in through the gates into the city. And we shall feel that we are at home in our Father's house, the very mansions prepared for us, and realize the full truth of the cheering words, "Blessed are they which are called unto the marriage supper of the Lamb." Revelation 19:9. {DAR 773.2}
"Let him that heareth say, Come." We have heard of the glory, of the beauty, of the blessings, of that goodly land, and we say, Come. We have heard of the river with its verdant banks, of the tree with its healing leaves, of the ambrosial bowers that bloom in the Paradise of God, and we say, Come. Whosoever will, let him come, and take of the water of life freely. {DAR 773.3}
"VERSE 18. For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19. And if any man shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." {DAR 774.1}
What is it to add to, or take from, the book of this prophecy? Let it be borne in mind that it is the book of this prophecy, or the Revelation, which is the subject of remark; hence the words concerning adding to or taking from have exclusive reference to this book. Nothing can be called an addition to this book except something added to it with the intention of having it considered as a genuine part of the book of Revelation. To take from the book would be to suppress some portion of it. As the book of Revelation could not be called an addition to the book of Daniel, so if God should see fit to make further revelations to us by his Spirit, it would be no addition to the book of Revelation, unless it should claim to be a part of that book. {DAR 774.2}
"VERSE 20. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21. The grace of our Lord Jesus Christ be with you all. Amen." {DAR 774.3}
The word of God is given to instruct us in reference to the plan of salvation. The second coming of Christ is to be the climax and completion of that great scheme. It is most appropriate, therefore, that the book should close with the solemn announcement, "Surely I come quickly." Be it ours to join with fervent hearts in the response of the apostle, "Amen. Even so, come, Lord Jesus." {DAR 774.4}
Thus closes the volume of inspiration, - closes with that which constitutes the best of all promises, and the substance of the Christian's hope - the return of Christ. Then shall the elect be gathered, and bid a long farewell to all the ills of this mortal life. How rich in all that is precious to the Christian is this promise! Wandering an exile in this evil world, separated from the few of like precious faith, he longs for the companionship of the righteous, the communion of saints. Here he shall obtain it; for all the good shall be gathered, not from one land only, but from all lands; not from one age only, but from all ages, - the great harvest of all the good, coming up in long and glorious procession, while angels shout the harvest home, and the timbrels of heaven sound forth in joyous concert; and a song before unheard, unknown, in the universe, the song of the redeemed, shall add its marvelous notes of rapture and melody to the universal jubilee. So shall the saints be gathered, to be joyful in each other's presence forever and ever, - {DAR 774.5}
"While the glory of God, like molten sea,
Bathes the immortal company." {DAR 775.1}
This gathering has nothing in it but that which is desirable. The saints can but sigh and pray for it. Like Job, they cry out for the presence of God. Like David, the cannot be satisfied till they awake in his likeness. In this mortal condition we groan, being burdened, not for that we would be unclothed, but clothed upon. We can but be "upon tiptoe" for the adoption, to wit, the redemption of the body. Our eyes are open for its visions, our ears are waiting to catch the sounds of the heavenly music, and our hearts are beating in anticipation of its infinite joy. Our appetites are growing sharp for the marriage supper. We cry out for the living God, and long to come into his presence. Come, Lord Jesus, come quickly. No news more welcome than the announcement that the command has gone forth from the Lord to his angels, Gather together unto me my elect from the four winds of heaven. {DAR 775.2}
The place of gathering has nothing but attraction. Jesus, the fairest among ten thousand, is there. The throne of God and the Lamb, in the glory of which the sun disappears as the stars vanish in the light of day, is there. The city of jasper and gold, whose builder and maker is God, is there. The river of life, sparkling with the glory of God and flowing from his throne in infinite purity and peace, is there. The tree of life, with its healing leaves and life-giving fruit, is there. Abraham, Isaac, and Jacob, Noah, Job, and Daniel, prophets, apostles, and martyrs, the perfection of heavenly society, will be there. Visions of beauty are there; fields of living green, flowers that never fade, streams that never dry, products in variety that never ends, fruits that never decay, crowns that never dim, harps that know no discord, and all else of which a taste purified from sin and raised to the plane of immortality, can form any conception of think desirable, will be there. {DAR 775.3}
We must be there. We must bask in the forgiving smiles of God, to whom we have become reconciled, and sin no more; we must have access to that exhaustless fount of vitality, the fruit of the tree of life, and never die; we must repose under the shadow of its leaves, which are for the service of the nations, and never again grow weary; we must drink from the life-giving fountain, and thirst nevermore; we must bathe in its silvery spray, and be refreshed; we must walk on its golden sands, and feel that we are no longer exiles; we must exchange the cross for the crown, and feel that the days of our humiliation are ended; we must lay down the staff and take the palm branch, and feel that the journey is done; we must put off the rent garments of our warfare for the white robes of triumph, and feel that the conflict is ended and the victory gained; we must exchange the toil-worn, dusty girdle of our pilgrimage for the glorious vesture of immortality, and feel that sin and the curse can never more pollute us. O day of rest and triumph, and every good, delay not thy dawning! Let the angels at once be sent to gather the elect. Let the promise be fulfilled which bears in its train these matchless glories.
EVEN SO, COME, LORD JESUS. {DAR 776.1}
APPENDIX
1. RESEMBLANCE BETWEEN OUR TIMES AND THE FRENCH REVOLUTION
In the books both of Daniel and the Revelation distinct reference is made to that abnormal national experience known as "The French Revolution." (See Daniel 11:36-39; Revelation 11:7-10.) The time when the principles of irreligion and infidelity were given full opportunity to bud and blossom and bear fruit, that all the world might judge of their nature; when men were left to show to what deeds of darkness the carnal heart would lead, unrestrained by any principles of righteousness and truth, was most appropriately noted in prophecy. And the descriptions given of the character of the last days by the same pen of inspiration, are such as to show that the masses will then fall, to a large extent, if not wholly, under the same principles of evil. While such is the representation of prophecy, it is a serious question in many minds whether the preliminary stages of this condition of things are not already appearing before our eyes, and if we may not now be on the threshold of one of those eras wherein "history repeats itself" in its worst forms. {DAR 777.1}
Those who entertain the sentiments concerning the nature of our times set forth in some portions of this work, are often charged with being pessimists, alarmists, and looking too much on the dark side of the picture. To the charge of being alarmists in the bad sense of that term, we do not plead guilty. While there may be such a thing as imagining evils which do not exist, and anticipating trouble which never comes, there is, on the other hand, such a thing as crying, "Peace, peace," when there is no peace, and shutting our eyes to real danger till it is too late to guard against it, and we find ourselves involved in irretrievable calamity and loss. The wisest of men has said, "A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished." Proverbs 22:3. Noah was not an alarmist when he warned the world of the approaching catastrophe of the flood; nor Lot, when he warned the Sodomites that an all- devastating storm of fire was hanging over their doomed city; nor our Lord, when he foretold the utter destruction of Jerusalem, and gave his people directions how to escape it. Let us not be diverted from the real situation by the cry of "alarmist," nor think that there can be no danger because all do not see it; for St. Paul has warned us that "when they shall say, Peace and safety; then sudden destruction cometh upon them." 1 Thessalonians 5:3. {DAR 777.2}
But we need offer no apology for ourselves in this particular; for the strongest utterances we put on record are simply those we find in the secular press of the day. Even so cautious a paper as the Chicago Evening Journal, in its issue of Aug. 26, 1874, under the heading "The Reign of Crime," drew the following picture of the times, which no one can say have been growing better since that time:- {DAR 778.1}
"If Mr. Beecher used to be rather soft on the doctrine of 'total depravity,' we suspect he may have got more light on this point by this time. But Brooklyn does not by any means monopolize the illustrative evidence of it. Crimes of all sorts and sizes seem just now to be 'breaking out,' like the measles, all over the body social. The newspapers, if they give the news at all, have to be darkened with the wretched records of misdoings. We confess that the dailies at the present time are not so cheerful reading as might be. Suicides, murder, and the whole catalogue of offenses against God and man, are startlingly prevalent. Is it symptomatic of some great social disease, the seeds of which have long been growing, but long hidden? Is there some malign moral miasma in the air, some taint in the blood, some great, though subtle, popular error that has been silently conceiving sin, and is at last bringing forth iniquity? Or is it only a kind of spiritual contagion, or epidemic, like the epizootic, for instance, among animals, that has somehow got started, and is sweeping across the continent? {DAR 778.2}
"Such questions are full of significance, even if not easily answered. The philosophy of epidemical influences in society is better understood than it was a generation ago; but we suspect the subject is far from being cleared up yet. We need more light both as to the incipient causes and the concomitant conditions which allow such alarming potency to causes that seemed to be latent, until, all at once, they break forth, as if thousands had suddenly taken to the habit of carrying loose powder and matches in the same pocket. 'As a man thinketh in his heart, so is he.' Is it, then, that somehow communities get to thinking of the same ill things, and the bad thought becomes a tempting suggestion, and forthwith begins to work in the heart like a spark of an old-fashioned tinder-box? If so, one scarcely dares to think of the frightful consequences that may come of this Brooklyn scandal-sowing throughout the land." {DAR 778.3}
While this extract speaks of our own land, there is testimony to show that an equally alarming state of things prevails in Europe. As a representative statement upon this point, we quote from the distinguished and devoted J.H. Merle D'Aubigne, author of the History of the Reformation, who, just previous to his death, prepared a paper for the Evangelical Alliance, which was read at a meeting of that association. All thoughtful persons will consider his words most solemn, and his statements as startling as they are true:- {DAR 778.4}
"If the meeting for which you are assembled is an important one, the period at which it is held is equally so, not only on account of the great things which God is accomplishing in the world, but also by reason of the great evils which the spirit of darkness is spreading throughout Christendom. The despotic and arrogant pretensions of Rome have reached in our days their highest pitch, and we are consequently more than ever called upon to contend against that power which dares to usurp the divine attributes. But that is not all. While superstition has increased, unbelief has done so still more. Until now, the eighteenth century - the age of Voltaire - was regarded as the epoch of most decided infidelity; but how far does the present time surpass it in this respect! Voltaire himself protested against the philosophy which he called atheistic, and said, 'God is necessarily the Great, the Only, the Eternal Artificer of all nature' (Dialolgues, XXV). But the pretended philosophers of our day leave such ideas far behind, and regard them as antiquated superstitions. Materialism and atheism have, in many minds, taken the place of the true God. Science, which was Christian in the brightest intellects of former days, in those to whom we owe the greatest discoveries, has become atheistic among men who now talk the loudest. They imagine that by means of general laws which govern the physical world, they can do without Him from whom these laws proceeded. Some remains of animals found in ancient strata of our globe, make them reject the creation of which the Bible inaugurates the account in these solemn words: 'In the beginning God created the heaven and the earth.' {DAR 778.5}
"Eminent literary men continually put forward in their writings what is called Positivism, rejecting everything that goes beyond the limit of the senses, and disdaining all that is supernatural. These evils, which had formerly only reached the upper ranks of society, have now spread to the working classes, and some among them may be heard to say, 'When man is dead, all is dead.' But there is a still sadder feature of our times. Unbelief has reached even the ministry of the word. Pastors belonging to Protestant churches in France, Switzerland, Germany, and other continental countries, not only reject the fundamental doctrines of the faith, but also deny the resurrection of Jesus Christ, and see in him nothing more than a man, who, according to many of them, was even subject to errors and faults. A synod of the Reformed Church in Holland has lately decreed that when a minister baptizes, he need not do it in the name of the Father, of the Son, and of the Holy Ghost. A journal, when relating this fact, adds, 'Will they then baptize in the God abyss?' At an important assembly held lately in German Switzerland, at which were present many men of position both in the church and the state, the basis of the new religion was laid down. 'No doctrines,' was the watchword on that occasion. 'No new doctrines, whatever they may be, in place of the old; liberty alone,' which means liberty to overthrow everything. And too truly some of those ministers believe neither in a personal God nor in the immortality of the soul. For a portion of the European population there is no other gospel than that of Spinoza, and often much less even than that." {DAR 779.1}
Such words from such a source should cause the most thoughtless to pause and consider. Mark the expressions: The spirit of darkness spreading through Christendom, superstition and unbelief increasing, the present age far surpassing that of Voltaire in infidelity, atheism taking the place of God, science becoming atheistic, eminent literary men teaching Positivism; the masses becoming pervaded with these ideas, and even Protestant ministers denying the fundamental facts of the gospel, - these are the prominent features of the times. {DAR 779.2}
Professor J. Cairus, D.D., of Berwick, England, draws the following picture of the present generation: "The advance, so rapid and wonderful, of science and art, and the progress of education and the diffusion of literature; the self-assertion, by long-oppressed nationalities, of their rights and liberties; the approximation to a commercial and political unity of the human race, - all tend to foster the idea of man's inherent capacity, and to set afloat wild and chimerical schemes and hopes of moral regeneration, irrespective of Christianity. The dream of independent morality finds countenance. Theories of spiritual development, more exaggerated and fictitious by far than these of physical development, are accepted. The march of intelligence, or the revolutionary impulse, is to make all things new. Meanwhile, the sad and humbling aspects of the nineteenth century - its hideous vices and crimes, its luxury, selfishness, and greed set over against pauperism, debasement, and discontent; its wars and international feuds, with ever-increasing conscriptions and standing armies - are overlooked." {DAR 780.1}
HOn. Geo. H. Stuart, of Philadelphia, thus spoke before the Alliance: "The field is the world. It has in it 1,300,000,000 immortal souls, destined to meet us at the judgment bar of God. Of these 1,300,000,000 there are some 800,000,000 bowing down to stocks and stones, the workmanship of their own hands. Besides these 800,000,000 heathen, there are 110,000,000 Mohammedans and 240,000,000 of other false systems of religion, leaving only 100,000,000 nominal Protestants. It is not for us to say how many of these 100,000,000 are true disciples of our risen and exalted Lord and Saviour Jesus Christ." {DAR 780.2}
Sad indeed is the view here presented; and is it not every year growing worse? Students of prophecy are sometimes looked upon as fanatics, because they believe that the second advent of Christ is soon to take place, when all the wicked will be destroyed and the righteous saved. But we ask the candid reader whether the man, who, in the face of all the facts above stated, believes in the speedy conversion of the whole world and the near approach of the millennium, may not more justly be regarded as a fanatic. While a few thousand pagans in heathen lands are receiving the gospel, millions in Christian lands are turning away from it and embracing false religions and atheism, and among these we find the educated, the scientific, the so-called higher classes taking the lead. But this need not surprise us; for Jesus himself said respecting the last days, "Nevertheless when the Son of man cometh, shall he find faith on the earth? Luke 18:8. {DAR 780.3}
From this general description, let us come to particulars. Every student of history understand that like causes produce like effects, and that indications which foretokened the occurrence of certain events in one age, will generally reappear when similar events are about to transpire in any other age. As in the natural world there must be the gathering of clouds and the accumulation of electricity before the storm, so in the moral and political world there must be the dissemination of principles, the formulation of ideas, and the rousing of passions, before the revolution. Causes which in the past have led to anarchy, rapine, license and a general disintegration of society, will, if permitted to operate, produce again the same results. The French Revolution of 1789-1800 stands fixed in history as the "Reign of Terror." Each succeeding faction which gained power during that awful era shed in torrents the blood of its enemies, until over 2,000,000 lives were sacrificed. All social order was destroyed. The marriage covenant was abrogated, and lust stalked abroad everywhere, licensed and unrestrained. Christ was declared an impostor, and his religion a fraud. The existence of God was denied, and the reading of his word forbidden. All this was the work of infidelity. Behold, therefore, in that terrible Revolution, the miniature of the world without the restraining influence of God's revelation. And is there danger that this frightful condition of things may be reproduced in our own day? Facts constrain us to answer in the affirmative; for the same causes are operating everywhere to-day which a hundred years ago were at work in France. The same names and principles may be heard and seen all about us. Let us first notice some of the more prominent elements which produced the French Revolution. {DAR 780.4}
1. Spiritualism. - Says Samuel Smucker in his Memorable Scenes in French History, p. 116: "We find in the records of that period, materials and events which prove that then it was that the impostures of modern spiritual rappers and mediums were first practiced, in precisely the same way and for the same results as they are at the present day. . . . Count Cagliostro enabled Cardinal Rohan to sup with the deceased D'Alembert, with the king of Prussia, and with Voltaire, all dead some years before. He convinced His Eminence that the worker of these wonders had himself been present with Christ at the marriage in Cana of Galilee. . . . In the triumphs of Cagliostro, of Misner, and of St. Germain, which at this period were at their greatest height, we behold another instance of the uprooting of the firm and stable foundations of society in an excessive desire for novelties, and a restless itching after things new, mysterious and wonderful." {DAR 781.1}
As a system of pretended communication with the dead, Spiritualism, is as old, at least, as the Mosaic dispensation, for it was strictly forbidden in his day; and it has at favorable epochs manifested itself among men; but its wonder- working phase is peculiar to modern times, and first manifested itself in this country, according to the prophecy of Revelation 13. Its principles and spirit found congenial soil in France in the Revolution. But if what then appeared contributed in any manner to produce the state of society which then existed, what must be its tendency to-day? {DAR 781.2}
2. Infidelity. - Mr. Anderson, in The Annals of the English Bible, p. 494, says: "Never let it be forgotten that before the Revolution of 1792, the promoters of infidelity in France are stated to have raised among themselves, and spent, a sum equal to L900,000 in one year, - nay, again and again, - in purchasing, printing, and dispersing books to corrupt the minds of the people and prepare them for desperate measures." {DAR 782.1}
Dr. Dick, in his work on The Improvement of Society, p. 154, says: "The way for such a revolution was prepared by the writings of Voltaire, Mirabeau, Diderot, Helvetius, D'Alembert, Condorcet, Rosseau, and others of the same stamp, in which they endeavored to disseminate principles subversive both of natural and revealed religion. Revelation was not only impugned, but entirely set aside. The Deity was banished from the universe, and an imaginary phantom, under the name of the Goddess of Reason, substituted in his place. The carved work of all religious beliefs and moral practice was boldly cut down by Carnot and Robespierre and their atheistical associates. Nature was investigated by pretended philosophers, only with the view to darken the mind, and prevent mankind from considering anything as real but what the hand could grasp or the corporeal eye perceive." {DAR 782.2}
The infidelity of to-day, in many respects, according to the quotation from D'Aubigne, leaves that of France at the time of the Revolution far behind. {DAR 782.3}
3. Socialism. - Webster makes this word synonymous with "communism," which he defines as follows: "The reorganizing of society, or the doctrine that it should be reorganized, by regulating property, industry, and the sources of livelihood, and also the domestic relations and social morals of mankind; socialism, especially the doctrine of a community of property, or the negation of individual rights in property." {DAR 782.4}
These principles were carried into practice in France, and as the result the Revolution blossomed into all its horrid reality. The relations of the different classes of society were completely changed. The monarchy was overthrown, and an infidel republic established on its ruins. The king and queen were beheaded. {DAR 782.5}
Alison, Vol. IV, p. 151, says: "The confiscation of two thirds of the landed property in the kingdom, which arose from the decrees of the convention against the emigrants, clergy, and persons convicted at the revolutionary tribunals, . . . placed funds worth above L700,000,000 sterling at the disposal of the government." {DAR 782.6}
Titles of nobility were abolished. It was a conflict between the rich and the poor, between capital and labor. The motto of the Revolution was, "Liberty, Equality, Fraternity" - blessed words, but, with the strangest inconsistency, wholly outraged and misapplied. The same principles are treated in the same way to- day, and are shouted as the watchword among the discontented masses and the labor organizations the world over. The principles of socialism, or communism, were probably never so widely diffused as at the present time. {DAR 782.7}
4. Free Love. - When the existence of the true God was denied, as it was during the French Revolution, and in his place men set up a lewd women as the Goddess of Reason, and the object of their highest adoration, it was a natural consequence that the sacredness of the marriage relation should be wholly discarded. Marriage was therefore declared a civil contract, binding only during the pleasure of the contracting parties. Divorce became general, and the corruption of manners reached a height never before known in France. One half of the whole number of births in Paris were illegitimate. See Thier's French Revolution, Vol. II, p. 380. Free-lovism is an integral part of the spiritualistic movement of our day, not so openly advocated as formerly, but none the less cherished and practiced as a part of the boasted "freedom" to which the human race is attaining. {DAR 783.1}
5. The Commune. - This word is derived from a small territorial district in France governed by an officer called a mayor. It has come to have a much more extensive application at the present time; but the origin of the word is not so important as the principles which it is taken to represent. Of these we have already had a definition from Webster, and seen a practical illustration in the French Revolution. Thier's French Revolution, Vol. III, p. 106, gives the whole number of persons guillotined during the reign of terror as 1,022,351, besides massacres of other kinds in other places, in some of which the population of whole towns perished. Dr. Dick, in his Improvement of Society, p. 154, says: "Such was the rapidity with which the work of destruction was carried on, that within the short space of ten years not less than three million human beings . . . are supposed to have perished in that country alone, chiefly through the influence of immoral principles, and the seductions of a false philosophy." {DAR 783.2}
In connection with this, as showing the tendency of the times, may be mentioned the "International," an association which, not long since, was prominent and created a good deal of apprehension. The object of its members was to overthrow those whom they esteemed their enemies, namely, kings and capitalists. Its platform was, briefly, the abolition of all class rule and privileges; political and social equality of both sexes; nationalization of land and instruments of production; reduction of hours of labor; education to be controlled by the state, and to be obligatory, gratuitous, and secular; religion to be ignored, a direct system of taxation based upon property, not upon industry; the abolition of all standing armies; and associative production instead of capitalist production. {DAR 783.3}
It will be seen at once that to put these principles into practice would be completely to change the present political and social relations of society. The different branches of this revolutionary body may now go by different names, as Nihilists in Russia, Communists in Germany, Anarchists and Monarchists in France, Fenians and Land-Leaguers in Ireland, the different secret labor organizations in this country, and Socialists everywhere. The principles involved are similar in all their divisions; the end sought, the same; and in the natural order of things, a great crisis in respect to these movements is inevitable. {DAR 783.4}
The impress of the Satanic hand is clearly seen in that the state of society sought for is exactly the opposite of that established by God in the garden of Eden. There God was supreme; Christ, by whom God made all things, was recognized and honored; God's law was the governing rule; a spirit of true worship, prompted by love, controlled man's mind; the marriage relation was sacred; and the Sabbath was honored as God's great memorial. In the French Revolution, God was dethroned, Christ crucified afresh, Christianity denounced, and all restraint broken off from the carnal heart, worship discarded, the rest-day abolished, the marriage relation annulled, and society rent into mournful fragments. Let Communism prevail, and such is the state of society we shall have again. {DAR 784.1}
The fruit of this agitation is appearing more and more in the strained relations between labor and capital, all the time growing greater, the multiplication of "orders" among the working men, and the combination of capital for self-protection, the great strikes and mobs of 1893-95, necessitating even armed intervention on the part of the government. Suspicion and mistrust everywhere prevail; and "What are we coming to?" is the question that trembles on many a lip. Truly, as our Lord said it would be just before his coming, "men's hearts" are failing them for fear, and for looking after those things which are coming on the earth." Luke 21:26. {DAR 784.2}
2. THE "SEVEN TIMES" OF LEVITICUS 26
Almost every scheme of the "Plan of the Ages," "Age-to-come," etc., makes use of a supposed prophetic period called the "Seven Times;" and the attempt is made to figure out a remarkable fulfilment by events in Jewish and Gentile history. All such speculators might as well spare their pains; for there is no such prophetic period in the Bible. {DAR 784.3}
The term is taken from Leviticus 26, where the Lord denounces judgments against the Jews, if they shall forsake him. After mentioning a long list of calamities down to verse 17, the Lord says: "And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins." Leviticus 26:18. Leviticus 26:19-20 enumerate the additional judgments, then it is added in Leviticus 26:21 : "And if ye walk contrary unto me, and will not hearken unto me: I will bring seven times more plagues upon you according to your sins." More judgments are enumerated, and then in Leviticus 26:23-24 the threatening is repeated: "And if ye will not be reformed by me these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins." In Leviticus 26:28 it is repeated again. {DAR 784.4}
Thus the expression occurs four times, and each succeeding mention brings to view severer punishments, because the preceding ones were not heeded. Now, if "seven times" denotes a prophetic period (2520 years), then we would have four of them, amounting in all to 10,080 years, which would be rather a long time to keep a nation under chastisement. {DAR 784.5}
But we need borrow no trouble on this score; for the expression "seven times" does not denote a period of duration, but is simply an adverb expressing degree, and setting forth the severity of the judgments to be brought upon Israel. {DAR 785.1}
If it denoted a period of time, a noun and its adjective would be used, as in Daniel 4:16 : "Let seven times pass over him." Here we have the noun (times) and adjective (seven): thus, shibah iddan); but in the passages quoted above from Leviticus 26, the words "seven times" are simply the adverb (sheba), which means "sevenfold." The Septuagint makes the same distinction, using in Daniel 4:16, etc., but in Leviticus simply the adverb, . {DAR 785.2}
The expression in Daniel 4:16 is not prophetic, for it is used in plain, literal narration. (See Daniel 4:25.) {DAR 785.3}
3. THE TEN DIVISIONS OF ROME
The ten kingdoms which arose out of the old Roman empire, are symbolized by the ten horns on the fourth beast of Daniel 7. All agree on this point; but there has not been entire unanimity among expositors as to the names of the kingdoms which constituted these divisions. Some name the Huns as one of these divisions, others put the Alemanni in place of the Huns. That the reader may see the general trend of what has been written on this subject, the following facts are presented:- {DAR 785.4}
Machiavelli, the historian of Florence, writing simply as a historian, names the Huns as one of the nations principally concerned in the breaking up of the Roman empire. Among those who have written on this point with reference to the prophecy, may be mentioned, Berengaud, in the ninth century; Mede, 1586- 1638; Bossuet, 1627-1704; Lloyd, 1627-1717; Sir Isaac Newton, 1642-1727; Bishop Newton, 1704-1782; Hales, --1821: Faber, 1773-1854. {DAR 785.5}
Of these nine authorities, eight take the position that the Huns were one of the ten kingdoms; of these eight, two, Bossuet and Bishop Newton, followed by Dr. Clarke, have both the Huns and the Alemanni; only one, Mede, omits the Huns and takes the Alemanni. Thus eight favor the view that the Huns were represented by one of the horns; two, while not rejecting the Huns, consider the Alemanni one of the horns; one rejects the Huns and takes the Alemanni. Scott and Barnes, in their commentaries, and Oswald, in his Kingdom That Shall Not Be Moved, name the Huns. {DAR 785.6}
4. BIOGRAPHICAL SKETCHES, PROMINENT MARTYRS
[For portraits, see page 156.]
John de Wycliffe, born about 1324, styled the "Morning Star of the Reformation," was an English divine, whose piety and talents procured for him one of the highest ecclesiastical positions of honor. Having openly preached against the corruptions of the Roman Church, he was displaced, the pope issuing several bulls against him for heresy. Accordingly, he was examined by an assembly, but made so able a defense that it ended without determination. Continuing to denounce the papal corruptions, ordinances, and power, he was again summoned before a synod, but was released by order of the king's mother. It is remarkable that although he continued his vehement attacks upon vital points of Romish doctrine, he escaped the fate of others similarly accused; but over forty years after his death, which occurred in 1384, his bones were exhumed, burned, and cast into the River Swift, which bore them through the Severn to the sea, his very dust becoming emblematic of his doctrine, now diffused the world over. His most important work was the first English version of the Bible. {DAR 786.1}
John Huss, the celebrated reformer, was a native of Bohemia, born in 1370, and educated at the university at Prague, where he received the degree of master of arts, and became rector of the University and confessor to the Queen. Obtaining some of the writings of Wycliffe, he saw the errors and corruption of the Romish Church, which he freely exposed, though persecuted by several popes. By his teaching, a reformation began in the University, to check which the archbishop issued two decrees; but the new doctrine spreading still more, he was finally brought before a council, thrown into prison, and after some months' confinement, sentenced to be burned. Though urged at the stake to recant, he firmly refused, and until stifled with smoke, continued to pray and sing with a clear voice. He was burned in 1415, and his ashes, and even the soil on which they lay, were carefully removed and thrown into the Rhine. {DAR 786.2}
Jerome of Prague, who derived his surname from the town where he was born somewhere between 1360 and 1370, completed his studies at the university of the same name, after which he traveled over the greater part of Europe. At Paris he received the degree of master of arts, and at Oxford he became acquainted with the writings of Wycliffe, translating many of them into his own language. On his return to Prague, he openly professed Wycliffe's doctrines, and assisted Huss in the work of the Reformation. Upon the arrest of the latter, he also expressed his willingness to appear before the council in defense of his faith, and desired a safe-conduct of the emperor. This was not granted, but on his way home he was seized, carried to Constance, and after the martyrdom of Huss, threatened with like torments. In a moment of weakness, he abjured the faith; but on being released, bemoaned his sin, and publicly renounced his recantation, for which he was consigned to the flames, 1416. {DAR 786.3}
William Tyndale, an eminent English divine, was born about 1484. He received an ample education at Cambridge and Oxford, and took holy orders. Embracing the doctrines of the Reformation, he excited so much enmity among Romanists by his zeal and ability in expounding them, that he was compelled to seek refuge in Germany. Believing that the Scriptures should be read by the masses in the vernacular, he produced a complete version of the New Testament in English, which, though ordered to be suppressed, was in such demand that six editions were published. This version was also the model and basis of that of King James, and is but little more obsolete. He also translated the Pentateuch. For these and other reformatory writings, he was arrested at Antwerp at the instigation of the English government, and after eighteen months' imprisonment, was burned, first being strangled by the hangman. 1536. {DAR 787.1}
Thomas Cranmer, the first Protestant archbishop of Canterbury, was born in 1489. Although saintly in his profession as a divine, he was somewhat politic as a statesman, and thus was well suited to unite the religious and worldly enemies of popery. He was also a servile adherent of Henry VIII. After the death of the latter, he joined the upholders of Lady Jane Grey, who was also a Protestant,and was accordingly sent to the Tower on the accession of Mary; and being accused of heresy by the papal party, was burned at Oxford, 1556. As a reformer, he introduced the Bible into the churches, and so used his influence as a regent of Edward VI that the Reformation greatly prospered during the young monarch's reign. Shortly before his martyrdom, he signed a recantation contrary to his convictions, in hope of life; but at the stake he was more courageous, first thrusting into the flames the hand which signed the document, exclaiming many times, "O my unworthy right hand!" {DAR 787.2}
Hugh Latimer, born about 1490, one of the chief promoters of the Reformation in England, was educated at Cambridge, receiving the degree of master of arts. At the beginning of the Reformation, he was a zealous papist; but after conversing with the martyr Bilney, he renounced the Catholic faith, and labored earnestly in preaching the gospel. Henry VIII, being pleased with his discourses, made him bishop of Worcester; but being opposed to some of the king's measures, Latimer finally resigned. After the death of his patron, Cromwell, the latter's enemies sought him out, and he was sent to the Tower. He was released by Edward VI, but refused to be restored to his diocese, and remained with Cranmer, assisting in the Reformation. When Mary came to the throne, he was again sent to the Tower, thence with Cranmer and Ridley to dispute with popish bishops at Oxford. Here he argued with unusual clearness and simplicity, but was condemned and burned at the same stake with Ridley, in 1555. {DAR 787.3}
John Bradford was born in the first part of the reign of Henry VIII. He early evinced a taste for learning and began the study of law; but finding theology more congenial, removed to Cambridge University, where his ability and piety won for him, in less than a year, the degree of master of arts. Soon after, he was made chaplain to Edward VI, and became one of the most popular preachers of Protestantism in the kingdom. But after the accession of that rigid Catholic, Mary, he was arrested on the charge of heresy, and confined in the Tower a year and a half, during which time he aided with his pen the cause for which he suffered. When finally brought to trial, he defended his principles to the last, withstanding all attempts to effect his conversion to Romanism. He was condemned, and committed to the flames in 1555. He died, rejoicing thus to be able to suffer for the truth. {DAR 788.1}
Nicholas Ridley, a learned English bishop and martyr, educated at Pembroke College, Cambridge, was born about 1500. His great abilities and piety recommended him to the notice of Archbishop Cranmer, through whom he was made chaplain to the king. In the reign of Edward VI, he was nominated to the see of Rochester, and finally to the bishopric of London. By his influence with the young king, the priories and revenues devoted to the maintenance of corrupt friars and monks were used for charitable purposes. On the decease of Edward, he embraced the cause of Lady Jane Grey, and in a sermon warned the people of the evil that would befall Protestantism if Mary should come to the throne. For this, and for his zeal in aiding the Reformation, he was seized by Queen Mary, sent to Oxford to dispute with some of the popish bishops, and on his refusing to recant, was burned with Latimer, 1555. {DAR 788.2}
John Hooper was born about 1495, and was educated at Oxford. After taking his degree of bachelor of arts, he joined the Cistercian monks, but his attention being directed to the writings of Zwingli, after a diligent study of the Scriptures, he became a zealous advocate of the Reformation. Knowing the danger to which his opinions exposed him, he went to France. On his return to England, he found that plots were again being laid against his life, and escaped to to Ireland, thence to France, and finally to Germany, where he remained some years. Again returning to England, he applied himself to instruct the masses, laboring so successfully that the king, Edward VI, requested him to remain in London to further the Reformation, and created him bishop of Worcester. On the accession of Mary, however, he was immediately arrested, sent to the Fleet prison, and, after eighteen months' confinement, was tried for heresy, and condemned to the flames in 1555. He endured the agonies of the stake with great fortitude, though they were unusually protracted on account of the use of green wood. {DAR 788.3}
John Rogers, the first of the many who were martyred during Queen Mary's reign, was born about 1500. He was educated at Cambridge, receiving holy orders, and was afterward chaplain to the English factory at Antwerp, where he became acquainted with Tyndale and Coverdale, and by their aid published a complete English version of the Bible. Removing to Wittenberg, he became pastor of a Dutch congregation; but when Edward VI came to the throne, he was invited home, and made prebendary and divinity reader of St. Paul's. On the Sunday after Queen Mary's accession, in a sermon at St. Paul's he exhorted the people to adhere to the doctrines taught in King Edward's days, and to resist all Catholic forms and dogmas. For this he was summoned before the council, but vindicated himself so well that he was dismissed. This not pleasing Mary, he was again summoned, and ordered to remain a prisoner in his own house; but he was soon after seized, and sent to Newgate. He was then tried and condemned, and refusing to recant, was burned, 1555. {DAR 788.4}
EMINENT REFORMERS
[For portraits, see page 556]
Martin Luther, the greatest of reformers, was born in Saxony, in 1483. When a poor boy, a benevolent lady took him in charge to educate. At first he studied law, but a narrow escape from death so affected him with the uncertainty of life that he retired to a monastery. Here he came in possession of a Bible, and was struck with the difference between the teachings of the gospel and the practices of the Romish Church. Being sent on an errand to Rome, the impression was deepened, and when the pope issued his famous bull granting the sale of indulgences, Luther, who was then professor of divinity in the University of Wittenberg, was prepared to oppose it, which he did so ably that multitudes, including many nobles, upheld him. He was ordered to appear at Rome, but refused. The pope issued a condemnation, which Luther burned. At the Diet of Worms he refused to retract, and soon spread his view throughout the kingdom by his writings. He also translated the Bible into German. A decree being passed that the mass should be universally observed, a protest was issued by the reformed party, from which they received the name of Protestants. The confession of Augsburg, the standard of their faith, was then drawn up. He still kept on writing and laboring until he died, worn out by excessive toil, in 1546. {DAR 789.1}
Philip Melancthon, the famous reformer and friend of Luther, was born in the grand duchy of Baden in 1497. At the age of seventeen he graduated as master of arts from the university of Heidelberg, and soon after obtained the Greek professorship at Wittenberg. Here he formed a friendship with Luther, whose opinions he accepted and defended in his lectures and writings. His prudence aided the promulgation of Protestant doctrines greatly, as it guarded them from the abuses of intemperate zeal. His greatest work was the drawing up of the Augsburg Confession, although he was a fluent writer, and was the author of the first system of Protestant theology, which passed through more than fifty editions, and was used as a text-book in the universities. His learning and moderation became famous throughout all Europe, and the kings of England and France invited him to their kingdoms; but he preferred to remain at Wittenberg, where he died in 1560. {DAR 789.2}
Ulric Zwingli, whose name in the annals of Protestant reformers ranks second only to that of Luther, was born in 1484. As he early evinced a taste for study, he was sent first to Bale and Berne, and finally to the university at Vienna, to receive an education. On his return he was pastor of a large parish near his birthplace, and afterward preacher to the cathedral church at Zurich. Here he made a special study of the Scriptures, committing to memory the whole of the New and a part of the Old Testament. His theological researches led him to see the corruptions of the Romish Church, and he commenced declaiming against them, especially against papal indulgences, until he effected the same separation for Switzerland from the Catholic dominion, that Luther did for Saxony. These religious dissensions brought on a civil war in Switzerland, and Zwingli, who accompanied his army as chaplain, was slain on the field of battle, 1531. {DAR 790.1}
John Calvin, an eminent reformer, and founder of the religious sect known as the Calvinists, was born in 1509. He was early destined for the church, being presented with a benefice when only twelve years old. He was educated at Paris for the ministry; but becoming dissatisfied with the tenets of the Romish Church, he turned his attention to the law. He soon received the seeds of the reformed doctrine, and so strongly defended them that he was obliged to leave France. He retired to Bale, Switzerland, where he composed his famous Institutes of Christianity, which was translated into several languages. He then settled at Geneva as minister and professor of divinity, but was compelled to leave for refusing to obey some papal forms. Going to Strasburg, he raised up a French church, where he officiated. By the divines of this town he was sent as deputy to the Diet of Worms. He returned to Geneva after repeated solicitation, and was actively engaged as speaker and writer in the interests of the Reformation, until his death in 1564. {DAR 790.2}
John Knox, the celebrated Scotch reformer, was born in 1505, and was educated at St. Andrew's University. He received a priest's orders, but renounced popery after reading the writings of St. Augustine and Jerome. He was accused of heresy, and his public confession of faith condemned; but he began to preach it openly from the pulpit, and the reformed doctrines spread rapidly. St. Andrew's being taken by a French fleet, he was carried to Rouen, and condemned to the galleys, where he remained nineteen months. After his liberation, he went to England, and was made chaplain to Edward VI, having refused a bishopric. On Mary's accession, he went to Frankfort and preached to the English exiles. Thence he went to Geneva, where he was much esteemed by Calvin, to whose doctrines he was much attached. He returned to Scotland, where he died in 1572, after rendering the Reformation triumphant in his native land. {DAR 790.3}
John Bunyan, the most popular religious writer in the English language, was born in 1628. He was a tinker by trade, and therefore received but a meager education. His mind was little drawn toward religious matters until his enlistment as a soldier, during which one of his comrades, who had taken his post, was killed. This he looked upon as a direct interposition of Providence, and after his return home, became deeply concerned about his spiritual welfare. He soon joined the Baptist Church, and from an exhorter, became a successful preacher among them. At this time all dissenters from the Church of England were punished, and Bunyan was thrown into jail, where he remained twelve years. Here he wrote the world-renowned Pilgrim's Progress, which has since been translated into every tongue of Christendom. He was also the author of other religious writings, such as the Holy War. At the close of this persecution he was released. He soon resumed his former labors, and was popularly known as Bishop Bunyan. His death, in 1688, resulted from exposure. {DAR 791.1}
John Wesley, the founder of Methodism, was born in 1703, and was educated at Oxford, becoming an eminent tutor in Lincoln College. With his brother and a few others, he formed a society for mutual edification in theological exercises, and they rigidly occupied themselves in religious duties, in fasting and prayer, and visiting prisons and relieving the suffering. At the solicitation of General Oglethorpe, Wesley accompanied him to Georgia with a view of converting the Indians. He finally returned to England to engage in missionary labors, but his design was not to withdraw from the established Church of England, but to create a revival among the neglected classes by preaching salvation through simple faith in Christ. However, the churches being shut against him, he held open-air services, obtaining so many converts that organization became necessary, and spacious churches were built. Until his death in 1791, he was indefatigable in his self-imposed work, which he carried through England, Scotland, and Ireland, traveling nearly 300,000 miles, and preaching over 40,000 sermons, besides being a voluminous writer. {DAR 791.2}
George Whitefield, an English clergyman, born in 1714, was educated at Oxford, where he received the degree of B.A., and where he became acquainted with Charles Wesley, and was an enthusiastic member of the club which gave rise to Methodism. He was soon ordained, and commenced his remarkable missionary career. Upon the urgent invitation of John Wesley, who was in Georgia, he embarked for America, but soon returned to solicit funds for a proposed orphan asylum. He made five subsequent visits to America, preaching in all the large cities, also in those of England, Scotland, and Ireland, and made a journey to Holland. He met with great opposition from the clergy, and being shut out of the churches, was the first to introduce open-air services. Having differed from the Weleys in some belief, they finally separated, which gave rise to the two classes, Calvinistic and Wesleyan Methodists. He still continued his laborious efforts, sometimes speaking three and four times a day for weeks, until his death, in 1770, at Newburyport, Mass., while preparing for a seventh missionary tour in America. {DAR 791.3}
John Fletcher was born in Switzerland, in 1729. He was of noble birth, and was educated at the university of Geneva. Not conforming conscientiously to all the Calvinistic doctrines, he forsook the clerical profession, and entered military service. Peace being proclaimed, he went to England as a tutor. He joined the Methodist society, and received orders from the Church of England. Though presented with a good living, he declined, saying "that it afforded too much money for too little work." The poor and suffering were his charge, and in a region of mines and mountains, midst opposition and persecution, he labored with charity and devotion. He visited France, Switzerland, and Italy, and on his return was president of a theological school, but his advocacy of Wesleyanism sundered the connection. He afterward devoted his life to parishional duties, making long missionary journeys with Wesley and Whitefield, and to the preparation in writing of their peculiar doctrines. His death occurred in 1785. {DAR 792.1}
William Miller,the greatest reformer of modern times, born in Massachusetts in 1782, was of poor but honorable parentage. Having a thirst for knowledge, he acquired considerable education by his own exertions. He served in the war of 1812, and was promoted to the rank of captain. Until 1816 he favored infidelity; but a careful study of the Bible for the purpose of refuting Christianity convinced him of his error, and opened to the world the then almost unexplored fields of prophecy. After much solicitation, he began his life work, - the promulgation of the prophetic interpretations, especially in regard to the second advent, thus inseparably connecting himself with the great religious movement of 1844. The message soon became so wide- spread that invitations came from all the principal cities of the United States, as many as possible of which he answered; and a revival such as had never been known sprang up in every denomination, extending even to Europe. Though disappointed in the time of the second advent, by a misapplication of prophecy, the majority of his views proved themselves to be correct, and introduced a new era in the never-ending work of reformation. He devoted himself to the work which he had begun, both lecturing and writing, until his peaceful death in 1849. {DAR 792.2}