THE LOUD VOICE OF THE THIRD ANGEL.
We are now entering upon a subject of thrilling interest. We believe the third message will increase in strength, and close with far greater power than the first. It is said of the first message, and of the third, that they should be given with a "loud voice;" but of the second it is not so declared. The first was given with energy and power, and produced great excitement upon the public mind; therefore it is said to be given with a loud voice. The second message, being local, given for the benefit of God's people who were looking for the second coming of his Son, is not said to be given with a loud voice. Fifty thousand believers in the speedy advent of Christ were brought out of the different churches under this message; but on others beside these it had but little influence. But of the third message it is said, "And the third angel followed them, saying with a loud voice," &c. We shall conclude then, that the third message will yet arrest public attention, be proclaimed with great energy and power, and cause a great movement, equal at least to that produced by the first message. But we solemnly believe that the work of the third angel will be far greater than the first. 1. Because of the nature of the message. How solemn!—how cutting!—how dreadful! It breaks upon the ear as follows: "If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation," &c. It is true the first message relates to the judgment, and to the hour or period of the judgment; but it is not of so fearful import as the third. 2. Because of the work which it is to accomplish. The third message is to ripen the harvest of the earth. Let us take a view of the symbols of Rev. xiv, as arranged on our Pictorial Charts. The first three angels symbolize the people of God occupying three positions. What next? The Son of man on a white cloud, "having on his head a golden crown, and in his hand a sharp sickle." See verse 14. Christ has then finished his work in the heavenly sanctuary, laid aside his priestly attire, and has on his kingly crown, and a sickle in his hand. It is evident then, that Christ's pleading for sinners, and the time of their probation closes with the work of the third message. While Christ is thus upon the white cloud, another angel, the fourth, comes out of the temple, "Crying with a loud voice to him that sat upon the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe." This angel illustrates God's people as occupying a fourth position. But mark! This angel does not follow the other three with a message of warning to man; but is represented as "crying with a loud voice to him that sat on the cloud," and illustrates the people of God offering an urgent, united prayer to the Son of man to thrust in his sickle, to destroy his enemies, to reap the harvest of the earth. Is it not the same as the day and night cry of the elect, of Luke xviii? This cry will be heard, and the elect will be avenged speedily by the Son of man thrusting in his sickle and reaping the earth. Then the saints are delivered out of their trouble, which is called the time of Jacob's trouble in Jer. xxx, 7. But in all this work connected with the fourth angel there is not one offer of mercy to sinners, neither one prayer for their salvation; but one united cry goes up to Christ on the white cloud to destroy them. The petition is, "Thrust in thy sickle and reap." The reason for this is given as follows: "For the harvest of the earth is ripe." The question now arises, What ripens the harvest of the earth? or what prepares men either to be translated to heaven, or to drink of the wine of the wrath of God? Answer. The third angel's message. Yes, the third message is yet to be proclaimed everywhere with tremendous power, sufficient to arouse all to a decision, a final decision. The message then will be a test to all men. The third message bears the law of God, but especially the trodden down Sabbath, on its front. Some may start back at the idea of the Sabbath and the law being a test. But we inquire, If the law of the great Jehovah is not a test to poor mortal man, what can be a test? Certainly, if it be not a test, there can be no such thing as a test, and we have no use for the word in our language. And how very consistent that just before the great God pours the vials of his unmingled wrath upon the wicked, he will test them by his law, which is so very plain and simple that all may know their duty in regard to it. The message bears the Sabbath in front. And how exceedingly plain and definite is the fourth commandment guarding and enforcing the Sabbath! No one of the other nine is so explicit. Read the fourth commandment again, and notice, first, that we are commanded to remember the Sabbath-day and keep it holy; second, we are told that six days are given us to labor and obtain a livelihood, while the seventh day God has reserved to himself as his holy day, and that we must not labor on that day; third, the reason for the institution is given as follows: "For in six