IN our studies of the Third Angel’s Message in its phase of Babylon Fallen, we found that the Beast was the result of a falling away from the truth of the gospel in the first ages of the church; and that the Image of the Beast is the result of a falling away from the truth of the gospel in the last days of the church.ARSH April 3, 1900, page 216.1

That woman designated as “Babylon the mother,” which resulted fro the “falling away” in the first days of the church, was seen seated “upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked [“gilded,” margin] with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication.” Revelation 17:3, 4.ARSH April 3, 1900, page 216.2

In the first days of the church, the course of this apostasy from its inception is described in the word of the Lord to “the seven churches.” This subject of the seven churches is, indeed, the word of the Lord to his church in the seven distinctive phases of her existence, from the first advent of Christ to his second. In the first four stages, the development of this harlot, and her connection with that Beast, are portrayed in his counsel to his true church, warning her of the evils that threatened her, and the dangers that beset her.ARSH April 3, 1900, page 216.3

The first of “the seven churches” is the church in its first stage, which, by this word itself (Revelation 2:2), is shown to have been in the days of the apostles. While there was much that he commended, yet there was this one thing in which he was compelled to speak to that church otherwise: “Nevertheless I have somewhat against thee because thou hast left thy first love.” This being the church in its first stage, this “first love” was the first love of the church. The first love of the church was the love of Christ as revealed to his church at the first. And in leaving that first love, the only possible way that the church could go was to go away from it. And thus is marked, in the words of Christ, the beginning of that “falling away.”ARSH April 3, 1900, page 216.4

The next phase of the church is her time of persecution, which ended in the ten years of terrible persecution, in the time of Diocletian, referred to in the words. “Ye shall have tribulation ten days.” Revelation 2:10. Those ten years expired A.D. 312.ARSH April 3, 1900, page 216.5

Then, in the next stage of the church, the Lord commends his faithful ones who dwelt “where Satan’s seat is,” and who had held fast his name, and had not denied his faith, “even in those days wherein Antipas was my faithful martyr.” This word “Antipas” is not a person’s name, but is a term characteristic of the times. It is composed of two words,—anti anti, and pappas pappas. Anti anti signifies against, and pappas pappas, papa, which is our English, and also the universal, word for “papa.” And this word “papa” is the original of the word “pope.”ARSH April 3, 1900, page 216.6

Therefore this word “Antipas”—“against pappas”—shows the growth of the papa-cy in the period immediately following A.D. 312. This was the period of Constantine, and onward, in which the papa-cy itself was distinctly made, and began openly to assert its authority. And, in that time, the history records that while other principal bishops of the church bore the title of “patriarch,” “the bishop of Rome studiously avoided the title of ‘patriarch,’ as placing him on a level with other ‘patriarchs.’ He always preferred the title of ‘papa,’ or ‘pope’ (Schaff): and this, because ‘patriarch’ bespeaks an oligarchical church government, that is, government by a few; whereas ‘pope’ bespeaks a monarchical church government, that is, government by one.”—“Two Republics,” page 485.ARSH April 3, 1900, page 216.7

Thus the history and the word of the counsel of Christ, unite in marking as the characteristic of that phase of the church the formation of the papa-cy, and the assertion of the authority of the pope.ARSH April 3, 1900, page 216.8

Then, in the very next phase of the church, the Lord, in his counsel to his faithful ones, is compelled to make this statement: “Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess.” Revelation 2:20.ARSH April 3, 1900, page 216.9

As all know, in the history and time of ancient Israel, Jezebel is that heathen woman who came into Israel, bringing with her her heathen worship and practices; and above all, the sun worship; and by persecution unto the death, compelled all to bow to her will in enforcing the worship of Baal.ARSH April 3, 1900, page 216.10

Thus, in this gradation of descent in the “falling away” from the “first love” of the church, we find her brought to the condition of that wicked woman Jezebel, holding under her control the world-power—the power of the State—as the implement in her hands to enforce her wicked will upon all the people, and especially upon the saints of God. And thus it is that that great harlot was seen “sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns.”ARSH April 3, 1900, page 216.11

And now these two portions of Revelation—that gradation in the falling away marked in the second chapter, and this full development of it as pictured in the seventeenth chapter—are united in the prophecy of the thirteenth chapter, which pictures the Beast. So that the Beast is the symbol, in the book of Revelation, which marks the union of the elements pictured in the second of Revelation and the seventeenth of Revelation. This can readily be seen now by the mere reading of Revelation 13.ARSH April 3, 1900, page 216.12

“And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name [“names,” margin] of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.ARSH April 3, 1900, page 216.13

“And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue [“make war,” margin] forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” Revelation 13:1, 2, 5-8.ARSH April 3, 1900, page 216.14

“The ‘Return of the Jews’” Advent Review and Sabbath Herald, 77, 14, pp. 216, 217.

IN both the ninth and tenth chapters of Romans Paul had shown over and over, giving the full reasons for it, that there is no difference between the Jew and the Greek.ARSH April 3, 1900, page 216.1

He had shown that all alike are called to the salvation of God, and all must receive it alike—as the free gift of God by faith of Jesus Christ. “For the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.”ARSH April 3, 1900, page 216.2

He had shown that all have heard, but not all have obeyed. He then had shown by the word of Isaiah, that the Lord had been found of them that sought him not, and was made manifest unto them that asked not for him. This was the Gentiles. While to Israel he saith: “All day long have I stretched forth my hands unto a disobedient and gainsaying people.” Romans 10:21.ARSH April 3, 1900, page 216.3

Since, then, while the Gentiles had found God, and he had been made manifest to them, the Jews, whom he had called his people, and to whom he had stretched his own people, and to whom he had stretched forth his hands all the day long, had refused him and all that he had done, had he, in consequence of their disobedience and gainsaying attitude, cast them away? Therefore the question: “I say then, Hath God cast away his people?” And the answer is, as everywhere else in the Bible, on such a subject, “God forbid.” In spite of all their gainsaying and rejecting of him, his salvation is still for them; and they can be saved, as well as the Gentiles, if only they will believe the Lord. Therefore, whatever they have done, or whatever they might do, God had not, and he will not, cast them away.ARSH April 3, 1900, page 216.4

And now he gives proof that the Lord had not cast them away. Note carefully his first proof. What evidence is there that God hath not cast them away?—“For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” And I, being thus an Israelite, am saved by the Lord. Now, if he had cast away his people, I, Paul, would have been cast away: I should not have had this salvation. Therefore, “God hath not cast away his people which he foreknew.ARSH April 3, 1900, page 216.5

Next, as proof that God hath not cast them away, he cites Elijah and his time. “Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace.” Romans 11:2-5.ARSH April 3, 1900, page 216.6

The time of Elijah, therefore, is an illustration, chosen by Inspiration, of the times of Paul, and of the standing of the Jews before God. And it is an illustration, in the fact that there was a remnant that had not bowed the knee to the image of Baal. And now, says Paul, “even so then at this present time also there is a remnant.” This, of itself, shows that there is no promise at all of any salvation of the Jews as a whole people, altogether, because they are such; any more than there is a promise of universal salvation of the human race altogether, and just because they are such.ARSH April 3, 1900, page 216.7

But according to the scripture, in the words of the prophet, “a remnant” believed,—“a remnant” were faithful,—and so were saved. Even as Paul had already quoted in Romans 9:27: “Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.”ARSH April 3, 1900, page 216.8

And except it had been for this remnant, there would have been none at all saved: the whole people would have gone, as Sodom and Gomorrah went. Even “as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.” Romans 9:29.ARSH April 3, 1900, page 216.9

Thus quoted in Romans, the passage in Isaiah speaks of “a seed”—“except the Lord had left us a seed.” But the passage in Isaiah itself saith: “Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.” Isaiah 1:9.ARSH April 3, 1900, page 216.10

How is it with Sodom and Gomorrah? How many of the people of Sodom and Gomorrah were saved?—A very small remnant—Lot and his two daughters. And will the people of Sodom and Gomorrah, who were consumed in the fire, and were sunk in the waters of the Dead Sea that day—will these be saved? Will these return to Palestine, or to the plain of Sodom and Gomorrah, and meet there great and grand manifestations of the Lord, to convince them and get them to believe because they see, and so be saved? To ask these questions is to answer them. The people of Sodom and Gomorrah will never return to their own land. That which alone awaits them is “the judgment of the great day.” 2 Peter 2:6; Jude 6. And even as Jesus said of the Jews, and to the Jews: “I say unto you, That it shall be more tolerable for the land of Sodom in the day of Judgment, than for thee.” Matthew 11:24.ARSH April 3, 1900, page 216.11

More than a remnant could have been saved, just as well and just as easily as the remnant itself were saved. The whole people could have been saved, just as well and just as easily as were the remnant saved. But the great body of the people would not believe the Lord: they would not receive him. Only a few, “a remnant,” and even “a very small remnant”—only these believed. Only these would believe, and so only these could be saved.ARSH April 3, 1900, page 216.12

Therefore, as for anything more than “a remnant” of the nation and people of the Jews being saved, it is no more true than that the people of Sodom and Gomorrah will be saved. As for the Jews returning to Palestine, it is no more true than that the people of Sodom and Gomorrah will return to the plain of Jordan. Ezekiel 16:55.ARSH April 3, 1900, page 216.13

Even as further says the scripture: “Israel hath not obtained that which he seeketh for; but the election [“the remnant,” verse 5] hath obtained it, and the rest were blinded [“hardened,” margin] (according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompense unto them: Let their eyes be darkened that they may not see, and bow down their back alway.” Romans 11:7-10.ARSH April 3, 1900, page 216.14

“Studies in Galatians. Galatians 3:21-23” Advent Review and Sabbath Herald, 77, 14, p. 217.

“IS the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. And the scripture hath concluded [“shut up,” Greek] all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”ARSH April 3, 1900, page 217.1

All were “shut up under sin.” And all were “under the law, shut up.” And the only possible way in which anybody can be under sin is by that law by which is “the knowledge of sin” (Romans 3:20; 7:7); by that law which is “the strength of sin” (1 Corinthians 15:56); that law of which “sin” itself is “the transgression.” 1 John 3:4. That law is the law which says, “Thou shalt not covet.” Romans 7:7-13. And that is the law of God, the ten commandments. This is so certain that there can be no question about it.ARSH April 3, 1900, page 217.2

And it is equally certain that the ceremonial law of sacrifices and offerings never was intended to, and never could, shut up anybody under the law. On the contrary, that was for the time then present the way out from under the law. Notice the following example in illustration, from that ceremonial law:—ARSH April 3, 1900, page 217.3

“If the whole congregation of Israel sin,... and they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; when the sin which they have sinned against it, is known, then the congregation shall offer a young bullock FOR THE SIN, and bring him before the tabernacle of the congregation. And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord: and the bullock shall be killed before the Lord. And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation;...and the priest shall make atonement for them, and it shall be FORGIVEN THEM.” Leviticus 4:18-20.ARSH April 3, 1900, page 217.4

Now please look that all over, and consider it step by step:—ARSH April 3, 1900, page 217.5

(a) The people sinned. How?ARSH April 3, 1900, page 217.6

(b) They had done “somewhat against the commandments of the Lord.” What commandments of the Lord?ARSH April 3, 1900, page 217.7

(c) The commandments of the Lord concerning things which SHOULD NOT BE DONE.” What are the commandments of the Lord concerning things which should not be done?ARSH April 3, 1900, page 217.8

(d) Plainly enough these: “Thou shalt have no other gods before me.” “Thou shalt not make unto thee any graven image.” “Thou shalt not take the name of the Lord thy God in vain.” “The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.” “Thou shalt not kill.” “Thou shalt not commit adultery.” “Thou shalt not steal.” “Thou shalt not bear false
witness.” “Thou shalt not covet.”ARSH April 3, 1900, page 217.9

(e) And when they had sinned by doing somewhat against any of these commandments, this law, of the Lord, they were “GUILTY.” And when the sin came to their knowledge, that guilt was the more impressed—“sin by the commandment became exceedingly sinful.” And so long as they remained in that attitude and in that place only, they were held under that guilt, “shut up under sin;” so long as they remained there only, they remained the more guilty, and “were kept under the law, shut up.” But they need not remain there “shut up under sin” and “kept under the law, shut up,” held “guilty.” They need not remain there, because—ARSH April 3, 1900, page 217.10

(f) THERE WAS A WAY OUT. That way out, the only way out, was the way of the sacrifice and the blood of THE OFFERING; and the ministration of the priest who made “AN ATONEMENT.”ARSH April 3, 1900, page 217.11

(g) And when the sin was forgiven them, they were free. They were no longer guilty, no longer “shut up under sin,” no longer “under the law, shut up.” They were out and free; because they were at one with God, because of the at-one-ment made.ARSH April 3, 1900, page 217.12

That whole course of the sacrifice and offering was the way of FAITH. It was the way of promise. And that way was for, and was available for, only those who were “guilty” of “sin,” and so were “shut up under sin.” That sacrifice and blood was the expression of faith in the sacrifice and blood of Jesus Christ. And that ministration of the priest, and the atonement made, was the example and shadow of the ministration of Christ, the great High Priest, and the atonement that he makes.ARSH April 3, 1900, page 217.13

That whole course of sacrifice and offering was the way of the faith of Jesus Christ. That way of the faith of Jesus Christ was the way out for those who were “guilty” of “sin,” and so were “shut up under sin.” They were guilty of sin, and so “shut up under sin,” only because they had done somewhat against any of the commandments of the Lord concerning things which should not be done. And those commandments were the ten commandments.ARSH April 3, 1900, page 217.14

Therefore it is by the Scripture indisputable that by the law of the ten commandments, which showed them guilty, they were “concluded [shut up] all under sin, that [in order that, so that] the promise by faith of Jesus Christ might be given to them that believe.”ARSH April 3, 1900, page 217.15

Now, did the sacrifice and offering bring them to faith? or did faith bring them to the sacrifice and offering?—The only answer that there can be is that by all conceivable evidence faith brought them to the sacrifice. Can this possibly be doubted when it is written: “By faith Abel offered unto God a ... sacrifice by which he obtained witness that he was righteous”? Hebrews 11:4. It was faith that brought to the offering of the sacrifice Abel and all the others who were ever accepted of God.ARSH April 3, 1900, page 217.16

But what brought them to the FAITH that brought the sacrifice?—The knowledge of their sin—the conviction that they were “guilty.”ARSH April 3, 1900, page 217.17

And what gave them the knowledge of their sin? What caused the conviction of their guilt?—Their having “done somewhat against any of the commandments of the Lord concerning things which should not be done.”ARSH April 3, 1900, page 217.18

Thus “before faith came” they, as all others of mankind, “were kept under the law, shut up unto the faith which should afterwards be revealed.” They were “shut up unto the faith,” the faith expressed in the sacrifice and offering, because there was no other way out from their guilt of sin. And there was no other way out, because “there is none other name under heaven given among men, whereby we must be saved.” Acts 4:12.ARSH April 3, 1900, page 217.19

“Editorial” Advent Review and Sabbath Herald, 77, 14, pp. 217, 218.

IN connection with the Puerto Rican legislation a considerable number of United States senators have taken a position in which they “resent the country’s interference,” saying that “the people have generous impulses, but are not experts; the masses do not know how to play politics.” What, then, becomes of “government by the people, for the people”? If the voice of the people is to be “resented” as “interference” by senators, then it becomes at once a government by senators. If the voice of the people is to be disregarded because they are not experts, then it becomes at once a government by “experts.” If the people are to be ignored because they do not know how to play politics, then it becomes at once a government by those who do “know how to play politics.” And in any case, according to the views expressed, the principle is that this government is not a government by the people, but by the superior ones who are “experts,” who “know how to play politics,” and who “resent” as “interference” the voice and will of the country. It is even said, and all this by an administration correspondent, that “the President himself may weary of carrying the load [of disregarding the voice of the people], and throw up his hands in favor of a rule of public opinion.” Why shouldn’t he? And if he should not, then what? It must be remember that the real issue involved is whether Puerto Rico shall be governed under the Constitution or without the Constitution.ARSH April 3, 1900, page 217.20

March 27, 1900

April 10, 1900