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Signs of the Times, Vol. 19, No. 4.

PREDICTION—INTERPRETATION—FULFILLMENT

Signs of the Times

Nov 28, 1892

Pacific Press Publishing Company · Oakland, California · Nov 28, 1892

PREDICTION—INTERPRETATION—FULFILLMENT.

THE SURE WORD OF PROPHECY.

THAT the composite beast-symbol of Rev. 13: 1-10, 18, refers to that system known as the Papacy in its dominance over the nations of Western Rome, has been held by Protestants from the Reformation, with the exception of a growing number in these latter days who have become blinded by the glamor of the great apostate church, and seduced by her fornications. To the candid believer of God's word and the student of prophecy, the application is so evident as not to admit of doubt. The numerous specifications in this and the parallel prophecy of the little horn in Daniel 7, are fully met in the chronology, time of continuance, character, and work of the Papacy, and these specifications are met in no other power. We give a few testimonies from standard commentaries:—
The beast here represents the Roman power, as now broken up into the ten dominations which sprung up from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as having ten diadems.—Barnes, on Rev. 13: 1, and so throughout the chapter.
Many Protestant commentators see in this whole chapter Rome Papal under two aspects, the beast of verses 1-3 signifying the political . . . character of the Papacy.—Bible Commentary on Rev. 13: 1.
All interpreters agree that the Roman Empire, in one form or other, was here intended. . . . It is therefore absolutely certain that the Roman power, as professing Christianity, and not that of Pagan Rome, is meant.—Scott, on Rev. 13: 1.
The dragon may here mean either the devil, or the devil's vicegerent, the idolatrous Roman Empire; so that when another idolatrous persecuting power had succeeded to that of the heathen emperors, then "the dragon" had transferred his dominion to "the beast," or the devil had appointed another vicegerent, and all the world knows that this accords to the history of the Roman Empire, pagan and papal. The project of establishing the old idolatry having failed, new species were invented: saints and angels succeeded to gods and demi-gods; and persecution was the means employed for supporting it.—Id., verses 2-4.
The beast here described is the Latin Empire, which supported the Romish, or Latin Church; for it "has upon his horns ten crowns," that is, an empire composed of ten distinct monarchies in the interest of the Latin (or self-styled Roman Catholic) Church.—Adam Clarke, on Rev. 13: 1.

I. Prediction.

Thus much for the first symbol of Revelation 13. Suffice to say it meets its fulfillment in Papal Rome. In the latter part of the chapter is brought to view another beast symbol; the text reads as follows:
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by the sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Verses 11-17.

II. Interpretation.

In the Second Advent Review and Sabbath Herald of May 19, 1851, published at Paris, Me., is an article of ten columns, somewhere about eight thousand six hundred words, entitled "Thoughts on Revelation XIII and XIV." Of course it will not be expected that we shall quote largely from this, but we wish to quote enough to show the interpretation of the prophecy and the application made of the symbol at that time by Elder Andrews. After a consideration of the first two angels of Rev. 14: 6-8, he quotes the third angel's warning against the reception of the mark of the beast and the worship of the beast or his image.
The beast is then considered, and the conclusion arrived at, as by the commentators above quoted, that it refers to Papal Rome, of which its spiritual domination over the nations was destroyed in 1798.
He then considers the two-horned beast, showing (1) that this is a symbol of another power, occupying different territory, existing contemporaneously with the first beast; (2) that its rise was not by conquest of other great powers; (3) that it would be rising to power when the other beast went into captivity, 1798; (4) that it was to be a democratic or republican power, affirming the equality of man and liberty of conscience indicated by the crownless horns; and (5) that all these specifications, and others we have not space to mention, were met in the government of the United States of America and in no other.
The evil characteristics of the beast, such as the great wonders, is interpreted to be fulfilled in the wonderful advancement in the arts and sciences, and in the manifestation of the power of Satan through psychology and what is now known as Modern Spiritualism. He shows just how a backslidden church, turning from important truth revealed in God's word, would be very likely to be deceived, even as was the Papal Church. He also shows from Rev. 19:20 and 20:10 that the false prophet and the two-horned beast are identical. He then presents the following:—
The work of deception is followed by the dragon voice of this beast. He says to them that dwell on the earth that they should "make an image to the beast which had the wound by a sword and did live." We have noticed in a previous verse that he was to enforce the worship of the beast which had lost its civil power. And now we have something further. An image to the beast that received the deadly wound must be made. The beast was in truth a church clothed with civil power and authority, by which it put to death the saints of God. Rev. 12: 5-8; Dan. 7: 23-26. An image to the beast, then, must be another church clothed with civil power and authority to put the saints of God to death. This can be nothing else but the corrupt and fallen Protestant Church. . . . Should it be objected that the world is too much enlightened to submit to such deception, or to unite in such a work of persecution, we answer that the word of God gives us this prophecy in clear language; and it is with reference to this scene of danger that the third angel [Rev. 14: 9-12] utters his solemn warning. Look at the Jewish Church and mark how soon after it had rejected the Messiah at his first coming, they put him to a cruel death, and slew also many of his apostles and saints. They said, indeed (Matt. 23:30), that had they lived in the days of their fathers, they would not have been partakers with them in the blood of the prophets. But when their hour and the power of darkness come upon them, how completely did it show them under the power of Satan! Luke 22:53; John 7:30. The rejection of the truth of God leaves men the captives of Satan and the subjects of his deception. 2 Thess. 2:9-12. The greater the light which men reject, the greater the power of deception and of darkness which will come upon them. . . . The third angel gives us warning of the danger which is now before us. The warning precedes the danger, that we by seasonable admonition may make our escape.
The warning of danger is a warning which refers directly to the scene of trouble described in Rev. 13: 11-18. This warning shows that that trouble is yet to come. . . . On one side stands the decree of the beast who is to exercise all the power of the first beast before him, that all who will not worship the image and receive his mark shall be put to death; on the other hand stands the solemn warning of the third angel. Here, then, is the strait before us. We can worship the beast and his image, and as the penalty drink the wine of the wrath of God, or we can refuse, and peril our lives, that we may obey God.
This message will draw a line between the worshippers of God and the worshippers of the beast and his image; for on either hand it reveals a dreadful penalty, and leaves no chance for half-way work. Those who disregard this warning will be found with the worshippers of the beast and his image, and will drink of the wine of the wrath of God. Those who heed this warning will obey God at the risk of their lives. The one class is designated by the mark of the beast; the other class is seen in the patience of the saints keeping the commandments of God. . . . That the commandments of God are the great subject of controversy between the dragon and the remnant of the seed of the woman, is plain from Rev. 12:17.
What is this mark of the beast? It is the mark of that beast to whom the image was made—the first beast. Rev. 19:20; 16:2. But it is enforced by the two-horned beast. Hence, we understand it is an institution of Papacy enforced by Protestantism. The beast and his image unite in this thing, denoting the union of the great systems of false Christianity, in opposition to the saints, who are engaged in keeping the commandments of God. [Rev. 14: 12.] Have we such an institution, really the child of Papacy, which the civil power supports [will support], and to which the religious world pays homage?—We have. It is found in a weekly sabbath which the "man of sin" has placed in the stead of the Sabbath of the fourth commandment. Mark this: The pope, in his arrogance, was to exalt himself above all that is called God, or that is worshiped, and to "THINK TO CHANGE TIMES AND LAWS." 2 Thess. 2:3, 4; Dan. 7:25. . . . They are not the times and laws of men which he thinks to change, for these he might be able to change, as other powers have done; but it is an act of arrogance, in which he does not succeed. The times and laws of God are doubtless intended. The pope, in the exercise of his blasphemous assumptions, has attempted to change the fourth commandment, which guards the institution left by God as the memorial of himself. The ordinance of baptism commemorates the resurrection of Jesus Christ (Col. 2: 12; Rom. 6:3-5), but as this ordinance has been changed to sprinkling, something else must be introduced to commemorate that event; hence the Sabbath was gradually changed to the resurrection day. This act of changing the Sabbath was performed by the power that should exalt itself above all that is called God, or that is worshiped.
The above but briefly expresses the argument and proof that the Sunday is the mark of the beast; but it must be evident to everyone that the change which the Papacy has endeavored to make in the law of God must be the mark of that power. The writer then shows from various authorities, Protestant and Catholic, the origin of Sunday obligation and its substitution for the Sabbath, in which he says:—
Those who understandingly turn away from the commandments of God, and in their stead obey the institution of the beast, not only recognize him as equal with God, as an object of worship, but as being above God; for they acknowledge him as able to change the laws of God. We regard this counterfeit sabbath as THE MARK of that power which should "think to change times and laws." The force of this may be seen when the dragon makes war on "the remnant" who "keep the commandments of God;" or when the two-horned beast shall cause the world [earth] to worship the image of the first beast and to receive his mark. The Protestant church may, if taken as a whole, be considered as a unit. . . . That they are oppressive when possessed of civil power, let the case of the Puritans, themselves fugitives from oppression, bear testimony. Witness their persecution of the Quakers even unto death.
The above is a part of the interpretation of the wondrous prediction of the prophet of Patmos 1,800 years ago. That interpretation was given

MORE THAN FORTY-ONE YEARS AGO.

It declared that Sunday, as the substitute of the Sabbath of the Lord, was the mark of the Papacy; that this country, so mild, generous, and just in its professions, would make an image to the Papacy and enforce its mark, the Sunday sabbath, upon all. Those for whom this paper stands have consistently held to that interpretation ever since. When the above was written, in 1851, there was no movement looking toward such a result. A score of years before (1829-30) Congress had been petitioned to enact a Sunday law regulating post offices, post roads, etc., but both houses had unanimously and summarily refused the prayers of the petitioners, as a matter with which civil government had no right to meddle; and in the adverse report of the committee there were faithful warnings and protests against all such legislation. And there was nothing in the political field in 1851 which warranted any such interpretation of the prophecy as is given above. But God said it would come. Thousands would not deign to notice the interpretation when brought to their potice. Thousands more read and ridiculed as fanciful if not fanatical. A few read, pondered, believed the word of God, and therefore believed its obvious interpretation. Since that, however, in fact, quite recently, we have seen mighty steps towards its

Fulfilment.

The United States Senate said in 1829, in speaking on this very Sunday question:—
Extensive religious combinations to effect a political purpose are, in the opinion of the committee, always dangerous. . . . All religious despotism begins by combination and influence; and when that influence begins to operate upon the political institutions of a country, the civil power soon bends under it; and the catastrophe of other nations furnishes an awful warning of the consequence.
The first step in the fulfillment of the prophecy was taken in 1863, at a meeting of eleven denominations, at Xenia, Ohio. The first convention of the "National Association to Secure the Religious Amendment of the Constitution of the United States" was held in the First United Presbyterian Church, Allegheny, Pa., January 27, 1864. Here a delegation was appointed to wait on President Lincoln, and present the matter to his consideration. National conventions were held in Pittsburg, Pa., 1870; Philadelphia, 1871; Cincinnati, 1872; New York, 1873; Pittsburg, 1874. The Christian Statesman was for years the organ of this association. Documents, tracts, and various publications have been scattered by the thousands. Able lecturers have disseminated their doctrines in every institution of learning in the land where access could be obtained. Many have been made honorary members of the organization, so as to get great names for influence. Their aim is to place what they call all the "Christian laws, institutions, and usages of our government on an undeniable legal basis in the fundamental laws of the land." Chief among these institutions is the Sunday sabbath. It need scarcely be said that such an object crystallized in law would be what certain men call Christian, and not what is truly so. Such a government would know naught of the Golden Rule. This movement has been laughed at, but friends of its principles have grown apace.
In the years 1885-87 the Woman's Christian Temperance Union, a noble band in the beginning, was wooed and won by the National Reform Association, and introduced a special department into its work for "the promotion of Sabbath observance, coöperating with the National Reform Association."
The Prohibition party, while not going so far in their public conventions and declarations, have adopted such ground as would logically and inevitably force them to the ultimate conclusions of the National Reformers. A Sunday-sabbath plank exists in almost every Prohibition platform, national, State, and district. Many Prohibitionists do not believe in this movement, but they have but little power in the party in respect to the matter.
Another mighty ally in this Church-and-Statemovement is the American Sabbath Union, formed November, 1888. The initial step was taken by Rev. W. F. Crafts in preliminary work among Sunday-law associations in various parts of the country, inducing them to petition the Methodist Episcopal Church, in General Conference assembled, to take the initiative in forming a National Sabbath Committee. This was the first step to the formation of the American Sabbath Union at the General Conference of the M. E. Church in New York, November, 1888, the object of which "is to preserve the Christian Sabbath [Sunday] as a day of rest and worship." The general synods, assemblies, etc., of all the other great denominations swung into line and indorsed the movement and became a part of the union. Cardinal Gibbons also indorsed it.
The baleful seeds of Romish fornication have been assiduously sown since that time, till every town and village of the nation, almost, has been entered in one way or another. This great religious combination to effect a political purpose has made its "influence" felt in Congress, and, by its repeated deluge of petitions and its lobbying and threats, our politicians and even our judges of the Supreme Court have bent under it.
The last steps in the fulfillment of this great prophecy are the most striking. February 29 the Supreme Court of the United States went out of its way to declare in the case against Trinity Church, under the contract labor law, that "this is a Christian nation," justified every Sunday law in operation in the various States, and affirmed that the Constitution with its first amendment is in harmony with all these laws. Thus is laid, by the last court of appeal in this government, the foundation of the reproduction of the persecutions of the Dark Ages. It is the image of the beast in embryo, containing within itself all the possibilities of evil for the future.
The Supreme Court declaring this to be a "Christian nation," and the great mass of the churches holding Sunday to be the "Christian sabbath," logically the "Christian nation," should regard the "Christian sabbath." The churches this present year of grace made just such a demand as this of Congress in the matter of closing the World's Fair on Sunday,—a mild measure in results, but evil in principle as any law of the Dark Ages, and but the first step to a logical series of steps inevitably to follow on future demands. Both houses of Congress passed the Sunday measure, and it was signed by the President before the record of its passage was scarcely dry. Grave senators, who knew that the act was unconstitutional, did not dare refuse, according to their own unmanly confession, because of their fear of losing the church votes. And the influence already gained by the religious combines will not be lost. The cowering hounds who desire the bone of church patronage will come under the lash, and sacrifice manhood and conscience, and forfeit their own rights as citizens, fetter the consciences of men, persecute the saints of God, and defy God himself, at the behest of a religious political despotism. Even now, while the tones of the Thanksgiving proclamations are sounding through the land, five good Christian citizens are just out of jail as criminals for daring to work on their own farms at quiet work, to the disturbance of no one, on Sunday, and fourteen more are under indictment for the same crime, one an old gray-haired man, and all excellent Christians. This is the beginning of the end. American patriots, what are you going to do about it? Fellow-Christians, what are you? Here is the prediction, the interpretation, the partial fulfillment. Just before lies the completed page. Where will you stand, reader? For Christ's sake, for your own soul's sake, decide for God and his truth.

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
THERE are many who profess great love for God and great reverence for his word who are continually substituting something of their own for something which God has commanded. They may not realize it, but in thus doing they are saying that their wisdom is greater than God's, and their substitute is better. They thus put themselves in the place of God, and virtually say that they are responsible for their own salvation.
THE real test of love to God is obedience. Says Jesus, "If ye love me, keep my commandments." Men may talk sweetly and eloquently of love to God, but love is in the doing, not the saying. "My little children," says the beloved disciple, "let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." 1 John 3: 18, 19. There is no other true test of love. Reader, do you love God? Do you obey him?
Election Is Over.—Now that a very quiet election campaign is over, the season is favorable for aggressive Christian work. The results of the election have been a surprise to nearly all the old party leaders. We simply draw this one lesson from the result: There are many souls who are restless, unsatisfied, longing for something better. It is the duty of Christians to present the all-good which is in Christ Jesus. Those disappointed in the last election will read and consider. After the reaction consequent upon extravagant exuberance of rejoicing is over, the successful party will read and consider. Many honest men in the smaller parties will be open to truth. All parties, devices, and schemes of men will be disappointing if they are trusted in to regenerate or reform the world. They may for a time modify or hold in check a flood of iniquity, but real reformation can only come through the regenerating power of the Lord Jesus Christ. Christians, hold up Christ and his kingdom, in word, in deed, by precept, by example.
THE editor of the National Reform organ, the Christian Statesman, wants for a civil sabbath a non dies, a no day, but they demand that this civil government of the United States shall be positively religious. It might be well if they would use better logic. But what they are really and determinedly laboring for is a religious sabbath enforced by law and a nation made Christian by law; for Sunday is a non dies in law now, and the United States has been supposed to be not irreligious, but non-religious.

CHRIST AS A CITIZEN.

By Editor

CHARLES F. DEEMS, D.D., LL.D., says in the Christian at Work of November 3:—
Every Christian voter must vote. He is compelled to select from among existing parties the platform which is the most Christian, and the candidate which is most Christian. In other words, he must endeavor to discover for what and for whom Jesus Christ, the Christian's model, teacher, friend, and master, would vote if he were a citizen, and that ballot the Christian voter is bound to cast.
What Jesus Christ would do we know by what he has done. In the last election there were four Christian candidates before the American people, all members of the Presbyterian Church, asking the people for the highest office within their gift. On a certain occasion two brothers, and brethren of the disciples of Christ, came before him and asked for exalted positions. There was, even, no strife betwixt the two; they wanted a higher place than their ten brethren. The record of that event and all-time lesson is as follows:—
Then came to him the mother of Zebedee's children with her sons, worshiping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She said unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But IT SHALL NOT BE SO AMONG YOU; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many. Matt. 20: 20-28.
Of another time in his earth life it is said: "When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone." John 6: 15. Jesus said again: "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." John 18: 36. This is what "Jesus Christ, the Christian's model, teacher, friend, and master," has said; would he talk differently to-day? Is he not "Jesus Christ, the same yesterday, and to-day, and forever"? Blessed are those who trust his word, who make not him a citizen of earth, but themselves, through him, citizens of heaven.

Will It Be the Creed of the Future?—

The Episcopal Church presents four articles as a basis of unity upon which all the Protestant churches would doubtless agree, with the exception of the last:—
a. The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to salvation," and as being the rule and ultimate standard of faith.
b. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.
c. The two Sacraments ordained by Christ himself—Baptism and the Supper of the Lord—ministered with unfailing use of Christ's words of institution, and of the elements ordained by him.
d. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.
On the last, no doubt, some kind of compromise could be effected, as the Episcopal Church once held Presbyterian ordination to be valid, as the head of the English Church—Queen Victoria—now does. The Methodist could come in under Wesley, perhaps, a branch of the great historic episcopate; and the claim of the Baptists might also receive quasi-recognition. But in our mind we do not know why the Holy Scriptures of the Old and New Testaments, as the rule and ultimate standard of faith, is not all sufficient. What can the so-called Apostles' Creed, or the Nicene Creed, add to God's word? What can any creed do but bind and fetter the faith which God designs should grow and expand while faith is necessary? Creeds always have and always will hinder Christian growth and true unity. They are ever the beginning of those apostasies which culminate in union of Church and State, and result in persecution. The word of God is all sufficient.

Conscience Above Human Dictation

By Editor

MANY of our religious contemporaries in the recent election campaign urged, strenuously urged, the duty of voting upon Christian citizens. They left no room for the conscience of him who was entitled to vote. Voting, they declared, was not a right or a privilege, but a duty. It would be refreshing to see as much earnestness manifested by these same journals concerning certain moral obligations which God has plainly enjoined in his word. The whole trend of the great professed church is away from the power of grace, the power of prayer, the supernatural power of Christ, to effect moral reforms; and the energy of the church is being concentrated more and more upon human means, human aids, political men and measures. It is going down to Egypt for help. God pity those who cannot see it. We are not now arguing the matter of the Christian's voting; but as his convictions should guide him in deciding between man and man, we do not know why these convictions are not now worth just as much if they lead a man not to vote at all. Man's duty to God and an enlightened conscience is above human dictation.

The Manner of Doing Good

By Seneca

THE manner of saying or of doing anything goes a great way in the value of the thing itself. It was well said of him that called a good office that was done harshly, and with an ill-will, a stony piece of bread: "It is necessary for him that is hungry to receive it, but it almost chokes a man in the going down."

THE RESURRECTION AND THE SOUL.

By George C. Tenney

BY ELDER G. C. TENNEY.
THE resurrection of the just will be the final victory of God's people over their last enemy. “The last enemy that shall be destroyed is death.” 1 Cor. 15: 26. Death is not yet destroyed; he is still the cruel foe to human happiness. The doctrine of the immortality of the soul, originating with the great deceiver (Gen. 3: 4), has been used as a gloss with which to paint the gruesome features of death. Poets have sung, orators declaimed that death is a friend, that there is no death, that death is the gate to endless joy, etc.; but no coloring or mask can hide his hideousness or conceal the awful chill of his relentless grasp. Death is an enemy, one whose strike we cannot resist, and from whose power we cannot flee. In his awful presence human philosophers and heroes stand mute with awe and dread, having no words of comfort, courage, or hope to offer.
But the Christian meets death with a serene fortitude, and assurance and confidence that carry a conviction to those who behold the genuine value of the Christian's hope. Why is this? Because the word of God sheds a glorious light that pierces the dark regions of death. Christ has stood upon the farther brink of the tomb and declared himself to be “the resurrection and the life.” He demonstrated his power over death by breaking his chains right there. He went further, even entering the valley of the shadow, and was laid low in death. His pulse was still, his breath and spirit departed; the Son of God was dead. But he rose again; and his resurrection becomes the pledge of eternal life to all who believe on him. So surely as Jesus died and rose again will his people live again.
The glorious truth of the resurrection opens up the path, the only path of life to those who have fallen asleep in Jesus. It is placed as the very primary consideration of the Christian's hope. See 1 Cor. 15. But in our day its importance has been largely eclipsed by the error of man's natural immortality. If, as some say, the essential principle of men continues to live after death, if death is the door to an infinite existence, untrammeled by the body, then what need have we of resurrection?—None. Thus the truth loses its luster. But to the careful student of the Bible it is most precious.
In answer to the skeptical query, “How are the dead raised up? and with what body do they come?” Paul refers to the sowing of grain, and says, “Thou sowest not that body that shall be, . . . but God giveth it a body as it hath pleased him, and to every seed his own body.” 1 Cor. 15: 37, 38. The character of the seed sown determines the character of the growing grain. So is the resurrection; the people of God are not buried promiscuously and raised without reference to the burying. Every seed sown will be represented in the resurrection; they that have done good will appear in glorified bodies. The apostle further illustrates the truth thus: “It is sown in corruption; it is raised in incorruption; it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power; it is sown a natural body; it is raised a spiritual body.” The perishable elements of mortal life have no place in the immortal body.
But in order to have a resurrection, it is necessary to preserve the identity of the individual, and to do this it will be necessary to restore his consciousness. The thread of experience must be taken up where it was dropped, and a complete connection made with the new life. The two lives must unite in one history. In order that this may be so, the principles, character, the mental and moral organization, must be restored. Friends from whom we have long been separated may have so altered in their outward appearance as to be unrecognizable in this life; but that is a small matter if we are able at once to discern the same disposition, the same graces and beauty of heart and soul that once attracted us so strongly. The books of God preserve the negative of each person from which to reproduce in every minute particular the very individual which went into the grave. If the soul or character be developed in harmony with heavenly principles, it will be clothed upon with a heavenly, a spiritual body, and shine forth forever in the kingdom of God. If it be defiled by sin, unsubdued by grace, it will still be restored to the individual, but with the body will perish in hell. Matt. 10: 28. Man cannot blot the individual out of existence. He may kill the body, but God retains the negative, and that individual will live again. Each one comes forth in the resurrection with the very record he has wrought out on earth. The records of God's people have by faith in Jesus been cleansed from every sin and defect. But that work will have been done while here, and the individual will be able to forget his sins and to remember with eternal gratitude the fact that he was washed in Jesus' precious blood.
We are now forming characters which will have to pass the test of the judgment. A heart or soul fashioned after the divine model becomes a most precious object. It will be reproduced beyond the grave and “clothed upon with our house, which is from heaven.” A Christlike character in a heavenly, glorified body, like Christ's own body—such will be the happy and eternal state of those “who by patient continuance in welldoing seek for glory, honor, and immortality.”

GOD'S FORGIVENESS.

By J. H. Durland

BY ELDER J. H. DURLAND.
THE forgiveness of sins necessarily involves the justification of the sinner. This is clearly taught by the apostle Paul when he says, "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." Rom. 4: 6–8. If the great Creator and Ruler of the universe brings no charge against a sinner,—puts no sin either of omission or commission to his account,—he is accounted as having perfectly fulfilled the law. The Lord looks upon him as though every moment of his life he had perfectly loved God with all his heart, and mind, and soul, and strength, and his neighbor as himself. He who has never broken the law, has kept it; and he whom God acquits of having ever broken the law, is regarded by him as equally righteous, and entitled to that life which is the reward of perfect obedience.
If the Lord had said, "I will not inflict the curse which is due to the transgressor of my law," then the sinner, though delivered from the curse, could not have pleaded righteousness and a title to eternal life. But he has said much more than this. He has promised not to put the sins of the believer to his account, thus pledging to reward him as one that had never broken his law. According to good critics, the expressions which are used in the Greek Testament to signify forgiveness, seem to convey the idea of something far beyond the mere remission of the curse. The word is used about forty times in the Greek Testament, either as a verb or a noun, and signifies "the sending away of sins," "to lift up," "to take away." Sometimes it is defined "to loose, or release from," "to wash away," "to cover," "not to put to the sinner's account." See Col. 2: 13; Rom. 4: 3–6; 3: 22–27. Every one of these expressions implies not merely a forgiveness that remits the curse, but a forgiveness that removes the sins themselves, so that the man who receives it is regarded as having kept the law of God.
If the remission of sins necessarily involves the justification of the sinner, it is equally true that the justification of the sinner necessarily involves the forgiveness of his sins. They are not convertible terms, and the two things are inseparably connected with each other. When a man is forgiven, he is at oncejustified, and if he is justified, it is in consequence of his having been forgiven.
"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Many take this promise trembling, because they look upon their past life as having no good thing in it. While they believe the Lord will not bring upon them the punishment due for their past sins, they are afraid to accept him as one that has entirely taken the sin away. They are afraid to come out boldly and say that the Lord accepts them. They are so afraid that he does not that they refuse to accept him. Thus they make the best friend they have a liar. This is just where Satan desires to keep them. But God gives us greater privileges than to doubt his word. He wants the believer to accept full forgiveness. He wants all fear to be taken away, and desires us to come to him as though all our past sins were never committed.
Sinner, believe that God for Christ's sake looks upon you with the same favor as he would had you never sinned against him. This will give confidence to trust him to keep you in every hour of temptation. Say with the Psalmist, "I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." It is not, "I believe he will forgive," but, "He forgave." We are to believe it is done, and act before the world as though it was done.
What will be the result of such a life? It can be nothing but joy and peace. When a man can take the Lord at his word, lay all his sins before him, and believe everything of the past is removed as far as the east is from the west, he must have joy in his heart. Let us not be content until we have this kind of forgiveness.

IN THE DEAD HAND.

By Theron Brown

BY THERON BROWN.
They tell the tale unsmiling, Old men their hours beguiling As they can; Each annual November They sadden who remember Inkerman.
Yet of all that field one story Shines through the gloom and glory Of that fight; Over the cannon's roaring There sings a lark song, soaring Out of sight.
Aloof, where men lay bleeding, In fatal pain, whose pleading Made no cry, Shot pierced and saber smitten, A young and gallant Briton Crept to die.
At sunset there they found him, With the red snow around him, And his hand Laid on the book whose healing All hearts, to heaven appealing, Understand.
And 'neath his frozen fingers Those words whose hope outlingers Human strife Glowed like a star's reflection, "I am the resurrection And the life."
Comrades to burial bore him, But not death's rending tore him From his prize, For to his hand caressing Still clung the leaf whose blessing Closed his eyes.
O Christian song supernal, Words sweetest love eternal Ever said. Peace at your call comes flying, And they who clasp you dying Are not dead.
—Selected.
Continue reading: The Ministration of the Earthly Priests