Review and Herald, Vol. 22, No. 16.
The Mark of the Beast, and Seal of the Living GodPage 1
The Mark of the Beast, and Seal of the Living God.
By Moses Hull
"AND the third angel followed them, saying with a loud voice, 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; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." This is the last of a series of messages introduced in Rev. xiv, with which we most solemnly believe God designs to prepare a people for the second advent of the Messiah. That this message is the last note of warning before the second coming of our Lord, will be seen by what follows: "And I looked, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on 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. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped." Verses 14-16. It is evident from the above that the third angel's message ripens the harvest of the earth. Hence no subject has a greater claim to a thorough and impartial investigation at this time than the one here introduced. All Bible subjects are important; but the fact that we are living in the time when this proclamation is going forth, together with the fact that this is the most solemn warning, accompanied with the most fearful threatening that the pen of inspiration has recorded, renders it doubly so. God's word has not elsewhere recorded the warning against the worship of the beast and the reception of his mark. In no other place does the Bible threaten men with the unmixed wine of the wrath of God. This message alone records the fearful announcement that its rejecters shall be "tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." In this message there are three prominent points: 1. A warning against the worship of the beast, and the reception of his mark. 2. The unmixed wine of the wrath of God is brought to view to be poured out on those who reject this warning, and 3. Those who receive, and heed, this warning, are introduced as those who "keep the commandments of God and the faith of Jesus." To the first of these points we call attention in this discourse. The fact that we are warned against the worship of the beast and the reception of his mark, is all-efficient proof that there is great danger of our being guilty of the sin here specified. God does not give his warnings when they are not needed. He did not warn Adam of the flood, or Noah of the destruction of Jerusalem, nor would he in mercy give us this warning, were there no danger now of our worshiping the beast. In order that we may know whether we are worshipers of the beast or not, we inquire, What is the worship of the beast, and what the reception of his mark? It is objected by some that we cannot tell; that there are various opinions respecting it, and we cannot decide which is correct, or whether all are wrong. To this we answer, Then we cannot tell whether we are servants of God or of the beast; for we never can decide whether we are worshipers of the beast until we can learn what the worship of the beast is. If then our search after the worship of the beast is to be but a fruitless chase after an ignis fatuus, we must conclude that our Bibles are imperfect, that God has given us a warning, threatening us with "wrath without mixture" if we do not obey, and yet giving us no rule by which to determine whether we are receiving and obeying the warning or not. Whatever sin may be characterized as the worship of the beast, it is evident that it is a sin universally practiced; that it is one of which the whole world will at some time be guilty. In Rev. xiii, 3, we find the whole world "wondering after the beast," and in verse 8 we read, "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." See also Rev. xvii, 8. If we allow the above testimonies to have any weight in making up our decisions, we must conclude that beast-worship is so near universal, that the time is not far distant when all, except those whose names are written in the Lamb's book of life, will be engaged in it. It has been suggested that persons in receiving sprinkling as baptism instead of immersion, receive the mark of the beast, and thus prove themselves to be his worshipers. But this cannot be; for it never was, and never will be true, that all except true Christians receive sprinkling as a religious ordinance. Some have advocated the idea that the sign of the cross is the mark of the beast. But this position is exposed to the same objection as the other. It is not true that all except true Christians receive the sign of the cross. If that be the mark of the beast, the whole host of infidels, Spiritualists, and non-professors, are not beast-worshipers; and we must therefore, on this ground, conclude that their names are written in the Lamb's book of life. The worship of the beast is in our text placed in opposition to the keeping of the commandments of God. In the message, the warning is first given against the worship of the beast, and the awful consequences of rejecting the warning are foretold; after which the angel seems to look back with a degree of satisfaction upon the ground over which he has gone, and exclaims, "Here are they that keep the commandments of God and the faith of Jesus." The company thus described are evidently those who have heeded his warning. Again, those who worship the beast, worship him because their names are not written in the Lamb's book of life, Rev. xiii, 8, while those who keep the commandments of God, keep them in order that they may "have right to the tree of life, and enter in through the gates into the city." Rev. xxii, 14. In Rev. xiv, there are two marks or names brought to view. 1. In verses 1-4 a company are introduced having the Lamb's "Father's name written in their foreheads." 2. In verses 9-12 we are warned against receiving the mark, or name, of the beast in our foreheads or in our right hands. So there are two classes of worshipers: one that worships the beast, and one that worships God by keeping his commandments and the faith of his Son. This being true, we shall, in order to assist us in our investigation of the mark of the beast, first inquire, WHAT IS THE MARK OF THE LIVING GOD?
It may be well, before entering directly upon the investigation of this question, to show that the terms, "seal," "name," "mark," "sign," and "token," are synonymous—that whatever may be affirmed in truth of one of these, may as truly be affirmed of either of the others. If the reader will take the trouble to examine Webster's Dictionary he will find, among the definitions of the term, seal, the following: "To set or affix a seal, as a mark of authenticity;" "to confirm, to ratify, to establish." Sign, according to the same authority, signifies, "a token," or "a mark." Token is defined, "a sign, mark, memorial, to make known," &c. But Webster is not with us the highest authority on this point. Rev. vii, 1-4. "And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed; and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel." Now by comparing Rev. xiv, 1-4, with the above, it will be seen that the same 144,000 are introduced, "having the Father's name written in their foreheads." In Rev. vii, the seal of the living God is placed in their foreheads lest they should be hurt by the judgments there described. In Eze. ix, the same hurting process is brought to view under a different figure. There six men are represented as drawing near with "slaughter weapons," or "weapons for breaking to pieces" (margin), in their hands; but they are not permitted to do their work of destruction until the "man with a writer's inkhorn by his side" goes through the city and sets "a mark upon the foreheads of all the men that sigh, and that cry, for all the abominations that are done in the midst thereof." Then the men with the slaughter weapons receive their commission to slay utterly all except those upon whom is the mark. See verse 6. The slaying here, we understand to be the same as the "wine of the wrath of God," in Rev. xiv, 9. That sign, and seal, are synonymous, we prove by Rom. iv, 11. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised." In Gen. xvii, 11, the Lord says, "I have given thee circumcision for a token of the covenant." We now come to the question, What is the sign, or seal of the living God? The sign of a power is something connected with the name, which shows the authority of such power, and by which those under it are secured from deception which could otherwise be practiced upon them. Every power, from the smallest town officer up to the President of the United States, has his seal; and that sign is generally connected with the name of the one having the power thus signified, signed in his own hand-writing. To illustrate: Suppose that John Smith, a justice of the peace, issues a warrant for James Strong, who is to be brought to justice for some crime; this warrant authorizes George Jones, the constable, to bring James Strong to the office of John Smith, immediately, to be tried for the crime specified in the warrant. But being a novice in the business he forgets to put the seal of his office to the warrant, and simply signs the name John Smith. What is the result? We answer, the document is illegal, although issued by one duly chosen to the office; it has no more authority than if no name were attached to it. If simply signing the name of the justice of the peace rendered the warrant authoritative, almost any one could render it so, for there are but few but that could write the name, John Smith. Indeed, there are many John Smiths in the world, all of whom have a perfect right to use the name, but have no right to use the sign connected with the name which shows that a certain John Smith is justice of the peace. Thus we trust all see the necessity of a seal, even of this small office. To extend our illustration to a larger scale, we will say that any law, or edict, to be authoritative, must have a seal, which is a sign of the authority of the one issuing such document. For instance: the President of the United States finds that at this time (August, 1863) Gen. Gilmore's forces at Charleston, S. C., are in a perilous situation; that the general must be reinforced immediately, or his army will be cut to pieces and he will not succeed in capturing the seat of the rebellion; hence he issues an order to Gen. Grant to send re-enforcements to Gen. Gilmore immediately, but in his haste forgets to sign the order officially, and simply signs it, Abraham Lincoln. Gen. Grant would not dare to obey the order, and why not? Because there may be a number of Abraham Lincolns, and it does not tell us which of the Abraham Lincolns is its author. But let him add to this order, "President of the United States," and affix the seal of government, and it will be obeyed. This addition is the sign of his authority. It tells who Abraham Lincoln is: he is President. It gives us the boundaries of his jurisdiction: the United States. Hence it must be obeyed. Now the question arises, Is the living God less jealous of his name and authority than the President of the United States is of his? or, has he a mark or seal connected with his name by which his loyal subjects can be secured against impostors? If the Bible had remained silent upon this point, we should decide from the nature of the case that he has. But the word of God has spoken so definitely that we cannot misunderstand it. "And I saw an angel ascending from the east having the seal of the living God." Or, as rendered by others, "the sign of the living God." Rev. vii, 2. It has already been shown that the seal must be in the laws or decrees of the power thus signified, and that it usually comes in connection with the name of the one having the power, signed in his own hand-writing. Hence we must expect to find the seal of the living God in his law, and if any part of that law has been given in his own handwriting, that part must contain it. Alexander Campbell never made a more truthful remark than when he said, "The law of ten commandments is the only instrument ever given in the handwriting of Jehovah." The above being true, we must look for the seal of the living God in the ten commandments. John says, "And hereby we do know that we know him, if we keep his commandments. He that said, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." 1 John ii, 3, 4. The Evening Lesson.
By E. W. Darling
A STRANGER wandering and alone
Beneath my humble roof sought rest;
His look was sad his frame was worn,
He seemed a feeble one at best. When seated at the evening fire,
I asked him of his former life
He briefly told his tale of care,
Brief span of ill with dangers rife. For less of years than trouble bent
His form that once could stand upright,
And to his sallow visage lent
The look of age and lack of sight. And now said I what seek you more
Or hope, or live for on this earth?
For coming days must swell the score
Of ills that number from your birth. He smiled for once and calmly said
My friend 'twas by the will of God,
That I such recompense have had,
And felt so oft his chastening rod. I will not murmur nor complain
Of judgments less than I deserve,
If in this life I share my pain,
I'll hope for joy in rich reserve. Nor will I to my Maker say,
Why hast thou fashioned one like me?
Far sooner let the moulded clay,
Refuse a vessel thus to be. In wisdom he hath made me so,
As it seemed good that I should be,
And not for better well I know
Could lot of mine be changed by me. And I will do my duty here,
And meekly bear his will below
Nor of the future doubt or fear,
But forward still with courage go. Who led me on through dangers past
And helped me every ill to bear,
Will safely bring me through at last,
The overcomer's crown to wear. And well thought I a lesson's here,
For every discontented one,
From this poor man who lives to bear
His lot without a murmuring tone. And he hath heard the voice of him,
Who says, Ye heavy laden come,
The only one that can redeem,
The only way that leads us home. E. W. DARLING.
Beaver, Minn. THE mirage of the desert paints the things of earth in the heavens. There is a more glorious mirage which, to the eye of the Christian, paints the things of heaven upon the canvas of earth. THE last time I was out on the "great deep," I learned how to walk among waves and to stand amid the storm. The winds howled, the waters roared, the billows dashed, the waves rushed and foamed. I felt like fainting. For the first time I feared "the dangers at sea." And why? Ah! I had looked down into the deep, dark, raging waters, and when I saw them madly rushing around the boat, I thought the vessel was rocking to and fro, tipping and plunging, almost sinking! But, dear reader, it was only my head that reeled, and my dizzy sight that rocked. The old time-proved vessel, was firm, and it was her activity that stirred the otherwise still waters. She ploughed up the waves, and made all the noise. For when I looked up and gazed beyond the waters, I saw the clear blue sky, and felt secure. I looked up to the heavens and the bright sun sent its beams to my face. I looked ahead, over the waves, and saw sunny banks beyond, and rest on the other shore. Thus it is with Christians who keep their eye on the dreary spots and dark sides of this life's pages. O, ye fainting, languishing, discouraged souls, look up! Behold beyond the tide a sunny clime. Above the murmuring of the waters, music floats. Listen to it. The voice is "low and sweet;" and ye must hearken to it. It comes stilly, but comforting—"'Tis I; be not afraid." Christ says, "Look unto me;" and unless we do, we see no light,—this world is dark. Without Christ, heaven would be dreary. He is there, and we are to have our affections there, our eyes lifted up to Him. Then who cares for the roaring waves. They are under our feet. We are looking upward, and cannot see them. And if we "walk by faith," we need not watch our goings, nor choose our steps. The Lord hath established our goings. Our feet are on the sure Rock,—we need not fear. Let the earth dissolve; the Lord will take us up to him; the eternal Rock will remain. Fear not little flock. In Christ feel secure. There is a safety that nothing else affords. We may feel safe now; and in the great day when earth totters to her fall, we shall be safe in the "chambers" of the skies. Then when the new earth rises amid the ruins of the old, the Holy City shall descend with its King and its subjects—immortal saints—and so shall we be "ever with the Lord." Let me dwell there. I'm looking up to see the coming King. The day-star rises. The morning dawns. The clouds are breaking. Jesus is coming. Saints, "lift up your heads and rejoice." I have done Giving.
By Nevins
A GENTLEMAN of high respectability, and a member of the church, made this remark the other day, when informed that an application was about to be made to him in behalf of some charitable object. "I have done giving," said he. When I heard of this remark it awakened in my mind a train of reflection, which I have thought it might not be amiss to communicate. "Done giving!" Has he indeed? Why? Has he given all? Has he nothing left to give? Has this disciple done what his Master did? Was he rich, and has he become poor for the sake of others, that they, through his poverty, might be rich? O no! he is rich still. He has the greatest abundance—more than enough to support him in elegance, and to enable him to leave an ample inheritance to his children. What if he has a great deal? He has not only not impoverished himself, but is probably richer now, through the favor of Providence, than he would have been had he never given anything. Now if, by honoring the Lord with his substance, his barns, instead of being emptied have been filled with plenty, he had better continue this mode of honoring him. He should rather increase than arrest his liability. "Done giving!" Why? Is there no more need of giving? Is every want abundantly supplied? Is the whole population of our country furnished with the means of grace? Have missionaries visited every shore? Is the Bible translated into every language and distributed in every land, a copy in every family, and every member of every family taught to read it? Are the accommodations for widows and orphans as ample as they should be? Is there a house of refuge for every class of the human family that needs one? Or have the poor ceased from the land? O no! There are no such good reasons as these for ceasing to give. Why then has he done giving? Is it because others do not give as they ought? But what is that to him? Will he make the practice of others his rule of conduct rather than the precept of Jesus Christ? If others do not give, so much the more should he. Will he add another name to the list of niggards? Does he feel worse for having given away so much? Has it made him unhappy? Is his experience different from that of the Lord Jesus, who said, "It is more blessed to give than to receive?" Has he, who thinks he will give no more, been led to that conclusion by having found that what has been given hitherto has done no good? And is it so, that no good has been done by all the Bibles published, and all the Tracts distributed? And yet at this time, when a dollar goes so far in doing good, here is a man who says, "I have done giving!" If I had his ear for a moment, I would ask him if he has done receiving—if God has done giving to him. I would ask him,123moreover, if he has done spending, or done hoarding, or done wasting. Now, if he has not, he surely should not stop giving. When he ceases to waste, to hoard, and to spend, except for the merest necessaries, then he may stop giving, but never till then. “Done giving!” that is, done lending to the Lord! Done sowing and watering! Done offering the sacrifices with which God is well pleased! Done making the widow’s heart leap for joy, and bringing on himself the blessing of them that were ready to perish! Well, I am sorry—sorry for the sake of the poor, and the sick, and the orphan, and the ignorant, and the heathen. But no less sorry am I for the man’s own sake. Poor man! poor with all his affluence, for there is really no one more poor than he, who, with the ability to give, has not the inclination. He has it in his power to give, but not in his heart. He is enriched with abundance, but not with liberality. “Done giving!” well then, if he will not give his money, he must keep it. And yet how short the time he can keep it! Had he not better freely give away some of it, than to wait for it all to be torn from him? The thought that he has given, will be at least as agreeable a meditation in his dying moments, as the reflection that he spent, or that he laid up. I hope that gentleman who said “I have done giving,” will recall his resolution, and taking revenge on himself for having made it, give more liberally than ever.—Nevins. The Future Dispensation.
By D. G. Mallery
“Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.” Eph. i, 9, 10. The doctrine of these verses is, that there is to be a time or period in the history of the human race, called the “dispensation of the fullness of times,” in which all things are to be gathered under one head, and that head is Christ. The apostle introduces this statement by saying, “Having made known unto us the mystery of his will.” He calls this doctrine of the union of all things in Christ in the dispensation of the fullness of times—a mystery. It is a favorite word with the apostles Paul and John, when writing to those Christians who had been heathen, and who were familiar with heathen mysteries. In the epistle to the Hebrews, although it is one of the longest of the letters written by St. Paul, the word is not once used; though in that letter he speaks of those very things which elsewhere he calls mysteries. It would seem then to imply that there was something in the condition and circumstances of the Gentile Christians that made that term peculiarly appropriate. St. Paul’s reason for using this word is found in the fact that those Gentile Christians to whom he wrote were familiar with the heathen mysteries—with those secret services of the heathen gods which went by that name. In writing to those cities where most attention was paid to the heathen mysteries, he speaks oftenest of Christian mysteries; and in this epistle to Ephesus—a city celebrated for its devotion to these secret fellowships—he uses the word oftener than in any other letter. The use of the word “mystery,” as denoting some of the Christian doctrines, does not imply anything mysterious or unexplainable, but simply such things as could not be ascertained by human reason, and were therefore made known only by God—things which were secret until revealed by him. Paul calls the whole gospel scheme a mystery in this sense, because not discovered by man, but revealed by God, and taught by Christ and his apostles. “We speak,” he says, “wisdom among those who are perfect;” those who have been initiated into the Christian fellowships—as the masters of heathen fellowships speak their wisdom to the initiated—not, however, the wisdom of this world, nor of the chiefs of this world, which comes to naught—not such secrets as they profess to reveal; but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world. So the resurrection is called a mystery; the fact that such of the saints as are alive on the earth when Christ comes, shall not die, but be changed, is called a mystery. The heathen mysteries, or rather, the fellowships of the mysteries, were secret societies, into which persons were initiated by certain ceremonies, and in which they were taught the religion of heathenism. In these fellowships there were two, or, as some say, three, degrees, styled the lesser mysteries, the greater mysteries, and the intuitive mysteries. The lesser mysteries were intended for the common people, to whom was explained the religious system practiced by them. Persons of better attention and of higher grades in society were admitted to the higher degrees, in which they were taught, under a vow of secrecy, the doctrines of a better theology, and in the highest were admitted to the shining image of the one God, where the initiated were instructed in the falsity of the system of idolatry which was thought best for the common people, and in the true doctrine of the supreme Creator of the Universe, who pervades all things by his power, and governs all by his providence, and is one, having neither equal nor second. These mysteries were held in the highest estimation by the Ephesians; and therefore St. Paul accommodates his language to that in common use among them, and sometimes directly, and at others, indirectly and tacitly, contrasts the doctrines revealed by Christ, with those revealed by the hierophants of the Grecian fellowships, declaring the immeasurable superiority of the former. As the societies of the mysteries were called fellowships, so Paul calls churches fellowships of the Christian mysteries; as the hierophants were the masters or princes or chiefs of the heathen fellowships, so he represents the apostles and Jesus Christ as the chiefs or heads of the Christian fellowships; and in our text he tells us that it is God’s purpose to unite under one head or grand Master all things in heaven and on earth, and that that head is Christ. It is, then, one of the sublime truths, one of the mysteries taught by our religion, that a period is coming in the history of the human race, when, under one head, even Jesus Christ, God will gather together all things in heaven and earth—a period worthy of being called the dispensation of the fullness of times—a period of which Zechariah prophesies when he says, “In that day the Lord shall be King over all the earth; and there shall be one Lord, and his name one.” This glorious age of the world is revealed not merely in the text, nor yet only in the prophecy quoted from Zechariah; for St. Peter declares that all the prophets have foretold it. He says, “Times of renewal shall come from the presence of the Lord, and he shall send Jesus Christ, who before was preached unto you, whom the heavens must receive until the times of the restitution of all things, spoken of by all the holy prophets since the world began.” Parallel with the text is that passage in Colossians where it is said, “It hath pleased the Father that in him should all fullness dwell; and, having made peace by the blood of his cross, by him to reconcile all things unto himself, whether they be things on earth or things in heaven.” And we find in Philippians that “for this purpose the Father hath set him over the works of his hands, and hath given him all power in heaven and on earth”—a power “by which he is able to subdue all things unto himself.” And this we are assured must be done; for the promise is that all shall be subdued unto him. “All shall be put under his feet. For in that he hath put all things in subjection under him, he left nothing that is not put under him.” And the only exception to this universal subjection is the Father himself, who put all things under him. “The Father alone is greater than the Son; and hath set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come, and hath put all things under his feet; and hath given him a name that is above every name, the Father only excepted; that at the name of Jesus every knee shall bow, of those in heaven and those on earth, and those under the earth, and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” Hence we learn that to Christ all must be subdued. When God created the first Adam he gave him dominion over all things on earth, whether of the human race, or the animal creation, or inanimate things. By disobedience Adam fell from this high position, lost his dominion, and degraded those things over which his dominion had extended. Satan, his tempter, usurped the throne of the world, and has been ever since, the prince of this world. But the promise was that the seed of the woman, Jesus Christ, should bruise the serpent’s head and destroy the power of Satan. Jesus Christ, the second Adam, is to repair the damage of the fall, and as the Son of man, the representative of perfect human nature, to take again the dominion which Adam lost, and restore creation to the happy condition in which Adam found it. Hence that future day of the Messiah’s glory is spoken of as a renewal of all things—as a restitution or restoration of all things—as a regeneration of all things. Hence the whole creation is spoken of as anxiously expecting that day of restoration, groaning and travailing, in pain together, waiting for the adoption—to wit, the redemption—of our bodies; since the redemption of our bodies, in our resurrection, is to occur at the same time. Without following out this subject further at this time, I would remark that the establishment and success of this kingdom of the Messiah is that which St. Paul, in our text, calls the mystery of God’s will, saying, “Having made known unto us the mystery of his will, according to his good pleasure which he purposed beforehand in himself; that in the dispensation of the fullness of times he would unite under one head all things in Christ.” O, glorious mystery, revealed fully in these last times unto us—while the very last phase of the world’s kingdom exists, in which that kingdom shall be set up which shall never end. O, mystery, far surpassing all that heathen sages revealed to the initiated in the secret places of their fellowships! mystery revealed to us, whom God has elected to be holy, that we may become royal priests in that coming kingdom! mystery revealed to us who have been predestinated unto sonship, that we may, by the obedience of children, make sure our adoption, and find a place on the thrones of the speedily coming kingdom! Oh, who of us would be willing to barter away our right to a place among the royal family of that everlasting empire, for the sake of a few years of worldly pleasure or honor or profit? Who of us will willingly neglect to make our calling and election sure, and so fail of having an entrance ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ, and take our place instead among the outcasts from the heavenly kingdom, punished as rebels against its King, banished from the presence of the Lord and from the glory of his power, shut up in the prison-house of the irreclaimably wicked? The time is speedily coming when God shall set up his everlasting kingdom; when the number of his chosen ones shall be accomplished; when Jesus Christ shall take to himself his great power and reign; when he shall reign king of nations as well as of saints; when the present probation will end, and no more can be added to the kings and priests of that kingdom, for the conditions of a past probation can never be restored. “Be ye therefore ready.” “Too many persons seem to use their religion as a diver does his bell to venture down into the depths of worldliness with safety, and there grope for pearls, with just as much of heaven’s air as will keep them from suffocating, and no more! and some alas! as at times is the case with divers, are suffocated in the experiment.” — G. B. Cheever, D. D. The Temptation of Dramshops
IN an account of parish work at the east end of London, we read: “Go up to this lamp-post; you can count fifteen dramshops visible as you stand. They have put saw dust outside some of the doors, and sprinkled it with rum, to bait the waverer with its pungent fumes.” Lessons for Bible Students.
Nebuchadnezzar's Great Image—Dan. ii.
(PROPHECY OF DANIEL, PP. 3-7.) 1. Is the word of God to be understood? 2. What must we do to understand it? 3. What kind of a spirit must we possess? 4. For what aid must we pray? 5. From whom has the Lord hid these things, and to whom has he revealed them? 7. May a man say in truth that he does not understand the prophecies? 8. What is it to assert that they cannot be understood? 9. What must such a person be in principle? 10. Why is he who says the prophecies cannot be understood, infidel in his principles? 11. In calling attention to the prophecies, what are we sometimes accused of doing? 12. Who vindicates us from this charge? 13. In what scripture is this vindication found? 14. To what portion of the Bible does prophecy belong? 16. In the dream of king Nebuchadnezzar, what did he behold? 17. Of what material was the head of this image? 18. Of what the breast and arms? 19. What material composed the third division? 20. Of what were the legs composed? 21. What was the material of the feet? 22. What became of this image? 23. What did the stone that smote the image then become? 24. In the interpretation of this dream, what do we learn was represented by the head of gold? 26. By whom was it founded? 28. How long did it last? 29. By what names was it called? 30. Who was its last king? 31. As this kingdom dates so far back as the days of Nimrod, why was it not introduced into prophecy before? [Ans. Because kingdoms are not introduced into prophecy until they become in some way connected with the people of God.] 32. When did Babylon become connected with the people of God? [Ans. On the capture of Manasseh, king of Judah, by Esarhaddon, B. C. 677. The kingdom soon after reached the hight of its power and splendor, under Nebuchadnezzar, who had the inspired dream of the great image which forms the subject of this lesson.] 33. What was symbolized by the breast and arms of silver? 34. What kingdom did succeed the Babylonian? 35. At what date? [Ans. At the capture of Babylon, by Cyrus, B. C. 538.] 36. How long did it continue? [Ans. Two hundred and seven years.] 37. What was symbolized by the brass of the image? 38. What kingdom was this? 39. By whom was this Grecian empire established? 40. At what date? [Ans. At the battle of Arbela, B. C. 331.] 41. How long did it continue? [Ans. One hundred and seventy years.] 42. What was to be the nature of the fourth kingdom? 43. What kingdom was this? 44. What scripture shows that Rome had universal dominion? 45. By what part of the image was this kingdom symbolized? 46. What was signified by the feet and toes being part of potter's clay and part of iron? 47. What kingdom was it that was to be divided? 48. Into how many parts was Rome divided? 49. Between what years did this division take place? 50. Name the ten kingdoms that arose out of the Roman empire. 51. Of what is the language in verses 41-43 descriptive? 52. Iron cannot be welded to clay. What would this signify when applied to nations? 53. Have all these particulars been fulfilled? Report from Bro. Snook.
By B. F. Snook
WEDNESDAY, Aug. 5, we went to Lisbon, and met with a good congregation which Bro. Sanborn addressed to much profit we trust. Thence we went to Fairview, and began meetings the 6th. inst. The meetings were well attended, and all were deeply interested in the word powerfully preached by Bro. Sanborn. May God grant that the good exhortations and solemn warnings given by him, may never be forgotten by our brethren and sisters. We enjoyed a communion season long to be remembered. The Lord was with us in great power. Blessed be his name. Aug. 14th, we began meetings with the Brn. at Liberty school-house near Mt. Pleasant. We had here a refreshing from the presence of the Lord. On Monday, 17th, I reluctantly left Bro. Sanborn to preach till Wednesday, and I went to Fairview, where Wednesday night, and Thursday, I preached times and organized a church of nineteen members. Friday, I returned to Liberty and resumed meetings. We had a great gathering in the grove, and the very best attention to the preaching. On first-day we baptized eleven, and then closed our meetings with a happy communion season. May God bless the dear saints who shared that happy season. May we so live that at last we may share the privilege of surrounding the marriage supper of the Lamb. B. F. SNOOK.