Signs of the Times, Vol. 12, No. 38. (9/30/1886)

Signs of the Times

Sep 30, 1886

International Tract and Missionary Society · Oakland, California · Sep 30, 1886

General Articles.

By Ellen G. White

The Church the Light of the World.

BY MRS. E. G. WHITE.

The Lord called out his people Israel and separated them from the world, that he might commit to them a sacred trust. He made them the depositaries of his law, and he designed, through them, to preserve among men the knowledge of himself. Through them the light of Heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God. Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and he would have exalted them above all other nations. His light and truth would have been revealed through them, and they would have stood forth under his wise and holy rule as an example of the superiority of his government over every form of idolatry.

But they did not keep their covenant with God. They followed after the idolatrous practices of other nations, and instead of making their Creator's name a praise in the earth, their course held it up to the contempt of the heathen. Yet the purpose of God must be accomplished. The knowledge of his will must be spread abroad in the earth. God brought the hand of the oppressor upon his people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God. The principles of the divine law came in conflict with the customs and practices of the nations. Idolaters endeavored to crush out the true faith. The Lord in his providence brought his servants, Daniel, Nehemiah, Ezra, face to face with kings and rulers, that these idolaters might have an opportunity to receive the light. Thus the work which God had given his people to do in prosperity, in their own borders, but which had been neglected through their unfaithfulness, was done by them in captivity, under great trial and embarrassment.

God has called his church in this day, as he called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, he has separated them from the churches and from the world to bring them into a sacred nearness to himself. He has made them the depositaries of his law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God's messages, and go forth as his agents to sound the warning throughout the length and breadth of the earth. Christ declares to his followers: “Ye are the light of the world.” To every soul that accepts Jesus, the cross of Calvary speaks: “Behold the worth of the soul. Go ye into all the world, and preach the gospel to every creature.” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which he made for their redemption will actuate all his followers.

But very few of those who have received the light are doing the work intrusted to their hands. There are a few men of unswerving fidelity who do not study ease, convenience, or life itself, who push their way wherever they can find an opening to press the light of truth and vindicate the holy law of God. But the sins that control the world have come into the churches, and into the hearts of those who claim to be God's peculiar people. Many who have received the light exert an influence to quiet the fears of worldlings and formal professors. There are lovers of the world, even among those who profess to be waiting for the Lord. There is ambition for riches and honor. Christ describes this class when he declares that the day of God is to come as a snare upon all that dwell upon the earth. This world is their home. They make it their business to secure earthly treasures. They erect costly dwellings, and furnish them with every good thing; they find pleasure in dress and the indulgence of appetite. The things of the world are their idols. These interpose between the soul and Christ, and the solemn and awful realities that are crowding upon us are but dimly seen and faintly realized. The same disobedience and failure which were seen in the Jewish church have characterized in a greater degree the people who have had this great light from Heaven in the last messages of warning. Shall we let the history of Israel be repeated in our experience?

There is a terrible amount of guilt for which the church is responsible. They see multitudes daily transgressing God's law; and they know that these souls cannot be saved in transgression. Yet they have more interest in their trades, their farms, their houses, their merchandise, their dress, their tables, than in the souls of men and women whom they must meet face to face in the Judgment. The people who claim to obey the truth are asleep. They could not be at ease as they are if they were awake. The love of the truth is dying out of their hearts. Their example is not such as to convince the world that they have truth in advance of every other people upon the earth. At the very time when they should be strong in God, having a daily, living experience, they are feeble, hesitating, relying upon the preachers for support, when they should be ministering to others with mind, and soul, and voice, and pen, and time, and money.

Many excuse themselves from labor on the plea of inability to work for others. But did God make them so incapable? Was not this inability produced by their own inactivity, and perpetuated by their own deliberate choice? Did not God give them at least one talent to improve, not for their own convenience and gratification, but for him? Have they realized their obligation, as his hired servant, to bring a revenue to him by the wise and skillful use of this intrusted capital? Have they not neglected opportunities to improve their powers to this end? It is too true that few have felt any real sense of their responsibility to God. Love, judgment, memory, foresight, tact, energy, and every other faculty have been devoted to self. They have perverted, disabled, nay, even besotted their powers by their intense activity in worldly pursuits to the neglect of God's work.

Still they soothe their consciences by saying that they cannot undo the past, and gain the vigor, the strength, and the skill which they might have had they employed their powers as God required. But he holds them responsible for the work negligently done or left undone through their unfaithfulness. The more they exercise their powers for the Master, the more apt and skillful they will become. The more closely they connect with the Source of light and power, the greater light will be shed upon them, and the greater power will be theirs to use for God. And for all that they might have had, but failed to obtain through their devotion to the world, they are responsible. Those who become followers of Christ pledge themselves to serve him, and him alone, and he promises to be with them and bless them, to grant them his peace, and to make them joyful in his work. If any have failed to experience these blessings, they may be sure it is the result of their own course.

In order to escape the draft during the war, there were men who induced disease; others maimed themselves that they might be rendered unfit for service. Here is an illustration of the course which many have been pursuing in relation to the cause of God. They have crippled their powers, both physical and mental, so that they are unable to do the work which is so greatly needed.

Suppose that a sum of money were placed in your hands to invest for a certain purpose; would you throw it away, and declare that you were not now responsible for its use? Would you feel that you had saved yourself a great care? Yet this is what you have been doing with the gifts of God. To excuse yourself from work for others on the plea of inability, while you are all absorbed in worldly pursuits, is mockery of God. Multitudes are going down to ruin; the people who have received light and truth are but as a handful, to withstand all the host of evil; and yet this little company are

devoting their energies to anything and everything but learning how they may rescue souls from death. Is it any marvel that the church is weak and inefficient, that God can do but little for his professed people? They place themselves where it is impossible for him to work with them and for them. Dare you continue thus to disregard his claims? Will you still trifle with Heaven's most sacred trusts? Will you say with Cain, “Am I my brother's keeper?”

Remember that your responsibility is measured, not by your present resources and capacities, but by the powers originally bestowed, and the possibilities for improvement. The question which each one should ask himself is not whether he is now inexperienced and unfit to labor in God's cause, but how and why he is in this condition, and how it can be remedied. God will not supernaturally endow us with the qualifications which we lack; but while we exert the ability we have, he will work with us to increase and strengthen every faculty; our dormant energies will be aroused, and powers which have long been palsied will receive new life.

So long as we are in the world, we must have to do with the things of the world. There will ever be a necessity for the transaction of temporal, secular business; but this should never become all-absorbing. The apostle Paul has given a safe rule: “Not slothful in business, fervent in spirit, serving the Lord.” The humble, common duties of life are all to be performed with fidelity; “heartily,” says the apostle, “as unto the Lord.” Whatever our department of labor, be it housework, or fieldwork, or intellectual pursuits, we may perform it to the glory of God so long as we make Christ first and last and best in everything. But aside from these worldly employments, there is given to every follower of Christ a special work for the upbuilding of his kingdom,—a work which requires personal effort for the salvation of men. It is not a work to be performed once a week merely, at the place of worship, but at all times, and in all places.

Every one who connects himself with the church makes in that act a solemn vow to work for the interest of the church, and to hold that interest above every worldly consideration. It is his work to preserve a living connection with God, to engage with heart and soul in the great scheme of redemption, and to show, in his life and character, the excellency of God's commandments in contrast with the customs and precepts of the world. Every soul that has made a profession of Christ has pledged himself to be all that it is possible for him to be as a spiritual worker, to be active, zealous, and efficient in his Master's service.

Vigilance and fidelity have been required of Christ's followers in every age; but now that we are standing upon the very verge of the eternal world, holding the truths we do, having so great light, so important a work, we must double our diligence. Every one is to do to the very utmost of his ability. Christ expects every man to do his duty; let this be the watchword throughout the ranks of his followers.

OH, WHO LIKE THEE?

How beauteous were the marks divine That in thy meekness used to shine, That lit thy lonely pathway, trod In wondrous love, O Son of God?

Oh, who like thee so calm, so bright, So pure, so made to live in light? Oh, who like thee did ever go, So patient through a world of woe?

Even death, which sets the pris'ner free, Was pang, and scoff, and scorn to thee; Yet love through all thy nature glowed, And mercy with thy life-blood flowed.

Oh, in thy light be mine to go, Illuming all my way of woe, And give me ever on the road, To trace thy footsteps, Son of God. —Sel.

Unbelief.

By T. E. Bowen

God will have a tried people. The angels that now sing praises to his name in Heaven are beings that have been tested and have chosen of their own free will to remain loyal to their Creator. Those who were rebellious and unbelieving were not suffered to remain in God’s presence. Neither will men who cherish doubts and unbelief ever be permitted an entrance into his glorious kingdom.

When Eve was tempted, had she remembered and believed what God had said, “In the day that thou eatest thereof thou shalt surely die,” the words of the serpent would have failed to move her. Then this world, so full of misery and woe, would have remained what the Lord intended it should be—a peaceful and happy home for man.

Ever since the fall unbelief has been the ruling element in every departure from God; for before entering the path of sin, doubts are entertained concerning the words of the Lord. Noah set a good example to all succeeding generations, in moving out upon the bare promises of God. One hundred and twenty years he faithfully labored to warn that generation, yet through unbelief all perished save himself and seven souls.

Those acquainted with the history of the children of Israel, know that it was not God’s pleasure that they should wander forty long years in the wilderness, subject to the temptations of Satan; but that they should enter at once into the land he had promised them. The Lord purposed, however, that they should believe fully in the Saviour that was so tenderly guiding them (compare Ex. 23:20, 21, with Acts 7:37-39), and appreciate their blessings and privileges. Yet the Lord was grieved at their unbelief. “But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not?” Heb. 3:17, 18. God intended at the time Moses sent twelve men to spy out the promised land, that the children of Israel should immediately pass over and possess their inheritance. But when the ten spies gave their false report and the people took it up and began to murmur and express their unbelief, the Lord turned them back into the wilderness again, until all the unbelieving ones should perish. “So we see that they could not enter in because of unbelief.” Heb. 3:19.

“The unbelief and murmurings of the children of Israel illustrate the people of God now upon the earth. Many look back to them, and marvel at their unbelief and continual murmurings, after the Lord had done so much for them, in giving them repeated evidence of his love and care for them. They think that they should not have proved thus ungrateful. But some who thus think, murmur and repine at things of less consequence. They do not know themselves. God frequently proves them, and tries their faith in small things; and they do not endure the trial any better than did ancient Israel.”—Great Controversy, vol. 1, p. 223.

Do we carefully weigh the consequences of following in the footsteps of the Israelites? Paul says, “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” Heb. 4:1.

The life of Christ was filled up with lessons to inspire faith in God. His heart, so full of faith, was grieved as he beheld the faithlessness of his generation. Why was it, that at the time of Christ’s transfiguration, his disciples were unable to rebuke the evil spirit in the young man? See Matt. 17:14-21. “And Jesus said unto them, Because of your unbelief; for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place; and it shall move; and nothing shall be impossible unto you.” Unbelief and faith, then, are directly opposite. Both cannot dwell in the heart at the same time. One is of God, the other of Satan. As Christ looked down through the generations to the last, he inquires: “When the Son of man cometh shall he find faith on the earth?” The Saviour knew whereof he spoke, and to-day, in fulfillment, we see unbelief on every side; while true faith in God can scarcely be found.

Oh, unbelief! through you the prophets that were sent of God have been rejected and slain; thy cruel power has closed many ears that they should not hear the truth; and by your withering influence the Son of God was finally put to death.

Had the people carrying the last message of warning to the world been faithful in living up to all the light given them, they, like Israel, might have entered upon their rest long ago. But though through fear and unbelief they have delayed the coming of their Redeemer, nevertheless “he will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth.” And all who fail of the needful preparation will be left behind; while the faithful will enter the promised land.

Signs of the near approach of the end are fast thickening about us. Soon the destiny of every soul will be forever sealed. There are but two sides upon which to stand. Either we shall be with the company of believing ones, and hear from the lips of the Saviour, Come ye blessed and inherit the kingdom, or we shall be classed with “the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars [who], shall have their part in the lake which burneth with fire and brimstone; which is the second death.” Rev. 21:8. T. E. BOWEN.

How to Grow Wise.

AFTER reading a book, or an article, or an item of information from any reliable source, before turning your attention to other things, give two or three minutes of quiet thought to the subject that has just been presented to your mind; see how much you can remember concerning it; and if there were any new ideas, instructive facts, or points of especial interest that impressed you as you read, force yourself to recall them. It may be a little troublesome at first, until your mind gets under control, and learns to obey your will; but the very effort to think it all out will engrave the facts deeply upon the memory—so deeply that they will not be effaced by the rushing in of a new and different set of ideas; whereas, if the matter be given no further consideration at all, the impression you have received will fade away so entirely that within a few weeks you will be totally unable to remember more than a dim outline.

Form the good habit, then, of always reviewing what has just been read. It exercises and disciplines the mental faculties, strengthens the memory, and teaches concentration of thought. You will soon learn, in this way, to think and reason intelligently, to separate and classify different kinds of information, and in time the mind, instead of being a lumber-room, in which the various contents are thrown together in careless confusion and disorder, will become a store-house where each special class or item of knowledge, neatly labeled, has its own particular place, and is ready for use the instant there is need of it.—Christian Standard.

The Ship and the Sea

A TRUE Christian living in the world is like a ship sailing on the ocean. It is not the ship's being in the water which will sink it, but the water getting into the ship. So the world, with its love of pleasure getting into the hearts of Christians, has ruined its millions.

Progress in the Christian Life

By Sel.

THERE is no progress in the Christian life without effort. The natural gravitation of the soul is away from God, and this natural tendency to evil must be overcome, through the assistance of divine grace, by constant watchfulness and continual exertion. When we cease our efforts we are naturally borne down by the current, and instead of advancing, are carried away farther and farther from God. Hence we are exhorted to give all diligence to make our calling and election sure, and to be instant in season, and out of season, always abounding in the work of the Lord. This is not only essential to our own progress in virtue and goodness, but also to our usefulness.—Sel.

The Study of the Bible.

By William Walton Clark

PAUL enjoins Timothy to “hold fast the form [outline] of sound words.” And he further says that God hath given us “the spirit of a sound mind.” If this be exercised in the pursuit of scriptural wisdom, much knowledge will be gained. The Bible may be studied like the globe. The latter has its two hemispheres; each hemisphere has three continents; every continent has its countries; every country its divisions into States, counties, and towns. So the Bible has its two testaments, each testament three great divisions—the historic, poetic, and prophetic portions in the Old Testament; the historic, doctrinal, and prophetic portions in the New Testament; these divisions are subdivided into chapters and verses.

We should seek to learn the general scope of the Bible as a whole, of each testament, every division, and particularly the aim and outline of the individual books. As we take up each portion let us inquire, What was the design of God in writing this particular book? for what special purpose was this gospel, epistle, or prophecy written? And we often find the key to the book in the first verse. (See Isaiah 1:1; Matthew 1:1; John 1:1; Revelation 1:1.)

Genesis is the book of beginnings; Exodus treats of redemption; Leviticus of priesthood; Numbers of wilderness journeyings; and Joshua of warfare. In the other historic books there is also a leading thought. Take the prophecies. Isaiah treats of Judah and Jerusalem, as its first verse declares, while Hosea is burdened on account of backsliding Israel. Dr. John Hall once said to a company of students, that the man who would open up the hidden beauties of the minor prophets would be doing for the Bible what Livingstone and Stanley had done for the world in opening up Central Africa. There is no study that we have enjoyed more than this, taking each prophet by himself and endeavoring to obtain a clear idea of the scope and aims of his prophecy.

In the study of the New Testament it is essential to grasp the outline of each book. Matthew’s aim is to present Jesus as the Messiah of the Jews, the son of David and of Abraham, the fulfiller of the law and prophets. Mark portrays the Lord as the servant who came “not to be ministered unto, but to minister,” the meek and lowly one who went about doing good. Luke presents Jesus as the Son of man, tracing his lineage beyond Abraham to Adam and setting forth his compassion, love, and sympathy. But John depicts him as the Son of God, describing his divine glories, as Creator, Redeemer, and Judge. Matthew is Jewish, Mark is Roman, Luke is universal, and John is spiritual.

The outline and scope of each epistle is very necessary to understand before we can either read or teach intelligently. Look at Ephesians for example. It contains six chapters. The first three are occupied with our spiritual blessings, the last three with our responsibilities. Paul, after showing how high and exalted our calling is, exhorts us to walk worthy of it [chapter 4:1], and then goes on to tell how to walk; after which he clothes us with the whole armor of God and tells us to stand. We who are sitting in heavenly places are told to walk in earthly places, and then to fight against the wiles of the devil. This is the outline of the Ephesians. Every other epistle as well as the Revelation has its own peculiar theme, which we should attempt to comprehend ere we can derive the fullest benefit in its study.—Rev. William Walton Clark.

The Purpose of the Scripture.

By Sel.

ALL Scripture was written for us that we might thereby be edified, growing in grace and in the knowledge of the Lord. Paul says “all Scripture is profitable.” But some readers doubt the value of the Old Testament, yet the apostle says, “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” The very incidents against which infidelity raises its voice in protest, are the ones which the Lord Jesus Christ sanctions and presents to us for our admonition and learning. For instance, of the flood he says, “As it was in the days of Noah so shall it be also in the days of the Son of man.” Of her who was turned into a pillar of salt he says, “Remember Lot’s wife.” The uplifted serpent of brass he has likened to himself raised on the cross, and with the story of Jonah and the whale he links the great truth of the resurrection. Paul, after giving an outline of events in the history of Israel says, “All these things happened unto them for ensamples [or types] and they are written for our admonition.” We see, then, that these Old Testament histories have a present value for our souls. And as we read this “Book of Beginnings,” let us not consider it a mere history or biography, but remember that all these things happened unto them for types and were written for our admonition. All other Old Testament books have a present value to us, and are profitable for our instruction in righteousness.

The purpose of the New Testament books is too evident to need comment. We may sum up the purpose of the gospels with the final words of the fourth evangelist: “These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” The purpose of the epistles is expressed by the same author, John: “These things, write we unto you, that your joy may be full,” and “that ye may know that ye have eternal life.” The value of the revelation is expressed by the same aged seer, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.” And in proportion as we read and hear and keep, in that ratio will our blessing come.—Sel.

THE PRIZE.

By Sel.

The prize is not alone for those Who from the ranks of open foes, Win souls to righteousness: Not only those who toil and strive, In works abundant, shall receive The promised heavenly bliss:

But they who in their lot shall stand— The lot appointed by His hand— And suffer all His will: Bearing in patience, toil and pain, When earthly hopes seem all in vain; Content but to fulfill. —Sel.

Christian Obedience.

THE Christian may let his light shine by constantly acting in reference to a higher law, and under the influence of higher motives than actuate worldly-minded men. The law of God, the authority of which he recognizes, is the rule by which he regulates his conduct. The sentiments of other men, or the actions of other men, are not regarded as sufficient to justify him in imitating their example when it is contrary to the requirements of God's law. Prevailing sentiment, or prevailing practice is not the rule that governs his life. He acts from a higher standard of duty than the loose morality of the world, that is ever varying according to the changing tastes and selfish interests of men. The great question with him is, not what others do, but, what does God require? His law is recognized as supreme, it is hid in his heart, and he regulates his life and conduct by its requirements. He demonstrates this in a life of consistent obedience. He looketh into the perfect law of liberty, continueth therein, and is not a forgetful hearer, but a doer of the work.—Methodist Recorder.

Unity of Design.

NATURE presents to us the appearance of a vast organic whole, whose unity depends not on physical necessity, but on delicate adjustments and complicated adaptations, which are essentially intellectual and arbitrary; involving relation of number, size, speed, distance, equilibrium, proportion, the balance of forces which determines strength of material, and the all but infinite relations involved in chemical compounds and vital structures. It is consequently at the same time an intellectual whole, in which we may be absolutely certain that every fact and law is intelligibly consistent (supposing our knowledge complete, and our intellect competent to grasp it) with every other. And it is a moral whole; a system of benevolent foresight and mutual ministry.—Dr. Eustace Conder, in Contemporary Review.

Morals in the United States.

HENRY VARLEY, the English evangelist, who labored so long in this country, thus comments on the state of morals in the United States: “In the year 1884 no less than three thousand three hundred and seventy-seven men and women were murdered. This is an appalling fact indicating a condition of lawlessness and a disregard of the sacredness of human life alike fearful and terrible. I believe I am right in saying that in England, with her thirty-seven millions of inhabitants, less than two hundred murders were committed in 1884. The United States, with her fifty-seven millions, had little less than three thousand five hundred. Not less alarming is the fact that one hundred and eleven only of these murderers suffered the penalty of the divine law, “Whoso sheddeth man’s blood, by man shall his blood be shed.”” Gen. 9:6.—California Christian Advocate.

“The Omission of Law-Preaching.”

By Christian Secretary

PRESIDENT FINNEY taught that the grace of the gospel is equal to the demands of the law; but the pretty general impression is that grace has expunged those demands, and that moral government and moral probation consist in gospel opportunities of getting good to ourselves; and not believing so as to grasp and enjoy it is about the whole of sin. The omission of law-preaching—I do not mean the preaching of law penalty, but of law precept—strongly favors this impression. And, therefore, gospel grace is an unappreciated and despised thing to multitudes, because the reason for grace in the precept (as well as the penalty) of the law is a thing unnoticed and unknown. So, as to penalty, the doctrine of mercy is lifeless when the terrific reality of divine justice is conceded, vindicating his teaching about grace.

Mr. Finney said: “Let the law be exalted. Let it be magnified, and made honorable. Let it be shown to be strict, and pure, and perfect as its Author; spread out its claims over the whole field of human and angelic accountability; carry it like a blaze of fire to the deepest recesses of every human heart; exalt it as high as heaven; and thunder its authority to the depths of hell; stretch out its lines upon the universe of mind; and let it, as it well may, thunder death and terrible damnation against every kind and degree of iniquity. Yet let it be remembered forever that the grace of the gospel is co-extensive with the claims of the law. Then, and therefore, as a conversion-worker and as a seminary instructor, he exalted Christ. No man more.”

Is not this divine philosophy sadly ignored? How did Christ preface his discourse to Nicodemus about the love of God in the gift of his Son?—With the doctrine, “Verily, verily, ye must be born again.” He came to call convicted sinners to repentance; sin-sick sinners to the Great Physician.—Christian Secretary.

The Ten Kingdoms.

By J.

WE have now described the origin, traced the course, and marked the establishment, of the ten kingdoms that arose upon the destruction of the Western empire of Rome. The ten as we have found them are the Burgundians, the Vandals, the Suevi, the Visigoths, the Franks, the Alemanni, the Saxons, the Ostrogoths, the Lombards, and the Heruli. Eight of these are designated by Gibbon in a single paragraph; in giving the history of the conversion of the barbarians he says:—

“The formidable Visigoths, universally adopted the religion of the Romans, with whom they maintained a perpetual intercourse, of war, of friendship, or of conquest. In their long and victorious march from the Danube to the Atlantic Ocean, they converted their allies; they educated the rising generation; and the devotion which reigned in the camp of Alaric, or the court of Thoulouse, might edify or disgrace the palaces of Rome and Constantinople. During the same period, Christianity was embraced by almost all the barbarians, who established their kingdoms on the ruins of the Western empire, the Burgundians in Gaul, the Suevi in Spain, the Vandals in Africa, the Ostrogoths in Pannonia, and the various bands of mercenaries [Heruli], that raised Odoacer to the throne of Italy. The Franks and the Saxons still persevered in the errors of Paganism; but the Franks obtained the monarchy of Gaul by their submission to the example of Clovis; and the Saxon conquerors of Britain were reclaimed from their savage superstition by the missionaries of Rome.”—Decline and Fall, chap. 37, par. 18.

In the same chapter, he names another, the Lombards after their removal from the Danube to Italy. He mentions their recent conversion to Christianity, and their final adoption of the Catholic faith instead of Arianism, as follows:—

“Gregory, the spiritual conqueror of Britain, encouraged the pious Theodelinda, queen of the Lombards, to propagate the Nicene faith among the victorious savages, whose recent Christianity was polluted by the Arian heresy. Her devout labors still left room for the industry and success of future missionaries; and many cities of Italy were still disputed by hostile bishops. But the cause of Arianism was gradually suppressed by the weight of truth, of interest, and of example; and the controversy which Egypt had derived from the Platonic school was terminated, after a war of three hundred years, by the final conversion of the Lombards of Italy.”—Id., par. 29.

We have already given his designation of the Alemanni as “a great and permanent nation”—chap. 10, par. 26—a specific title which he has, in form, applied to no other of the barbarian nations.

Assuredly no one can suppose for a moment that Gibbon wrote with any intentional reference to an exposition of the prophecy. Nevertheless we believe that he has given an exposition of it, because he has written the one single authoritative history of the times of the fulfillment of the prophecy, and that history is itself an exposition, and the very best one, of the prophecy in question. Therefore all that we have attempted to do is simply to retrace from his writing, the history of the ten kingdoms as he has named them. We believe that the list which he has given us of the ten kingdoms, is the correct list according to the prophecy. We believe that this list will bear the test of legitimate criticism; and that it is the only list that will bear it. A number of lists have been made of what are proposed as the ten kingdoms. Perhaps it would be well to notice the principal ones, and, where they disagree with the list which we have drawn from Gibbon, show why they are defective. It would not be at all difficult to make up any moderate number of lists of ten names each, and each different from the others, composed of the names of tribes or nations that played some part in the destruction of the Western empire. In fact we have now before us five proposed lists of the ten kingdoms, no two of which are alike. It is not enough, however, to find ten nations which participated in the overthrow of the empire; but did such nations establish kingdoms? Nor is it enough to say that they did establish kingdoms; but did they establish kingdoms within the bounds of the Western empire? Nor yet is it enough to say that they established kingdoms within the bounds of the Western empire; but can these ten nations be found within the period marked by the prophecy? and do all remain that the prophecy demands shall remain?

The fulfillment of prophecy is not hap-hazard. “For the prophecy came not at any time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” 2 Pet. 1:21 margin. By the word of the prophets God has declared what should be in the “course of empire;” and the history of the course of empire declares, according to the prophecy, what has been. God has spoken and accordingly it must be; and the points of prophecy may be pressed as closely as any just interpretation may demand, and they will not fail, provided the interpreter has all the facts.

In Dan. 2:41, of the fourth kingdom it is said: “Whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided.” We have before proved that this division is to be into ten parts, corresponding to the “toes” of the image; because Dan. 7:7, 24, which is the complement of 2:41, says that the fourth beast had ten horns, that the fourth beast is “the fourth kingdom,” and that the ten horns “are ten kings that shall arise.” Further, when the ten horns had appeared Daniel says: “I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots.” Dan. 7:8. Then after the angel had said that these “ten horns” “are ten kings,” he continued: “And another shall arise after them; and he shall be diverse from the first, and he shall subdue three kings.” Verse 24.

From these texts it is clear, (a) that the ten kingdoms first appear; (b) that after that, three of these are “plucked up by the roots,” and (c) that only three are so plucked up. It is evident therefore that the ten are all in sight, before any of the three are “plucked up.” Now the three that were plucked up by the roots were the Heruli, the Vandals, and the Ostrogoths; and the date of the plucking up of the first of the three, is March 5, A. D. 493, and of the last, March, A. D. 538—this will be fully demonstrated when we come to the illustration of Dan. 7:8 itself. Therefore,—

1. Any list purporting to be that of the ten kingdoms, that contains the names of any that never were established within the bounds of the Western empire, cannot be a correct list.

2. Any such list containing the names of any that arose later than A. D. 493, cannot be a correct list.

3. Any such list that contains the names of more than three nations that perished—“were plucked up by the roots”—cannot be a correct list.

To state it in the affirmative form: The ten kingdoms must all be in sight in A. D. 493; they must establish themselves within the bounds of the Western empire; three, and only three, of them must be plucked up by the roots; and the other seven must remain, through their lineal descendants, to the time when all kingdoms shall give place to the kingdom of God. The list of the ten kingdoms that meets these specifications must be the correct list.

Not that the remaining seven must all, always remain equally powerful kingdoms; not that no one of them shall ever be brought low; not that no one shall ever be made tributary to another; not that no one shall ever have to acknowledge the overlordship of another; because in this same prophecy, in the very next verse—Dan. 2:42—we read that, “As the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken”—brittle, margin. That is, part of them shall be strong, and part shall be brittle—easily broken; part of them will retain the strength of iron, while part will show more of the weakness of clay. But though part of them may be weak, though they may even “be broken,” yet they are never plucked up by the roots; for “in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” Dan. 2:44. We shall hereafter, in its proper place, sketch the history of these kingdoms from the fall of the Western empire—A. D. 475—through the Middle Ages; we shall now notice some of the lists that have been given as those of the ten kingdoms.

(To be continued.)

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