Review and Herald, Vol. 45, No. 18. (4/29/1875)

Review and Herald

Apr 29, 1875

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 29, 1875

SEALING OF THE SERVANTS OF GOD.

By R. F. Cottrell

BY ELD. R. F. COTTRELL.

TEXT: “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.” Rev. 7:1–3.

Leading events of history may be given in chronological order; but to write out every event of a history of the world, or of any country, so that everything shall be recorded in the exact order of time in which it occurred, has never been, nor ever will be, attempted. So it is in prophecy, which is history given before the events occur.

In the opening of the seven seals of Rev. 6–8, is given a regular succession of events to transpire in connection with the church during the whole age, from the days of the primitive Christian church down to the close of probation, the day of wrath, and the second coming of Christ. The events to take place under the opening of the sixth seal are the great earthquake of 1755, which destroyed the city of Lisbon, the darkening of the sun and moon in 1780, the falling of the stars in 1833, and the great day of wrath which follows immediately upon the close of probation and reaches to the second advent of Christ. Rev. 6:12–17. The regular succession of events under this seal begins with the signs of Christ’s coming at hand, and ends with the day of wrath. With the description of this day of wrath the chapter closes.

But something of importance in connection with these events remains to be told, and consequently chapter 7 intervenes between the description of the events under the sixth seal and the opening of the seventh. This chapter begins with an account of the sealing of the servants of God preparatory to the troubles that are coming in the day of wrath; and consequently this is the last work of the gospel while men are upon probation; and, after the sealing of the living saints, the chapter gives a description of the great multitude of the resurrected saints and the introduction of all to the immortal and everlasting state, where sorrow will be forever unknown. Then, going back from this digression to the thread of discourse, the prophet speaks of the opening of the seventh seal, which brings us to the actual coming of the Lord with “all the holy angels,” making a pause in the joyful anthems of praise in Heaven until their triumphant return with all the vast multitude of the redeemed.

The sealing therefore is a work to be done during the period of the sixth seal, after the signs in heaven of the coming of Christ have appeared, and before the winds are loosed and the great day of wrath is come. It is a special work of preparation for the people of God, that they may stand secure in the time of trouble that will come upon the earth when the time of probation shall close, the winds be loosed, and the wrath of God and the Lamb come. “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21:36. How transcendently important the closing, sealing work of probationary time! How important that the servants of God should heed the voice of the Master, watch the signs of the times, and pray night and day for a preparation to stand secure in the day of wrath, and stand before the Son of man at his coming! Can it be that professed Christians can ignore these things, having no confidence in Christ-given signs fulfilled, and consequently not heed his command to watch and pray in respect to the things that are coming, and yet hope to be prepared for the awfully tremendous event, should it come on them “as a thief”? Alas! for that soul who closes his eyes to prophetic light, and willingly lets the sealing work pass unheeded, and consequently permits the day of God to come upon him suddenly and unexpectedly as a thief in the night, or as a snare is sprung upon birds unconsciously feasting upon the grain scattered to decoy them.

Winds, in the text, are a symbol of wars; the four winds—winds from all the cardinal points—signify the general wars in every quarter of the globe, which have been foretold by the ancient prophets in connection with the great day of God’s wrath. See Zeph. 1:14–17; 3:8; Jer. 25:29–33; Joel 3:9–13. Angels of God have a controlling power over the governments of the earth; they can hold in check the elements of strife among hostile and menacing nations, or they can let them loose, and thus “hurt the earth and the sea.” They have a charge to hold them until a specific work is done; and that work is the closing work of the gospel of salvation among men, a work which prepares all the living servants of God for the time of trouble and national conflict which is to follow when the winds are loosed. According to prophecy, the nations will be angry, and their anger will be followed by the wrath of God. Rev. 11:18. In this time of trouble the servants of God are to “be delivered, every one that shall be found written in the book.” Dan. 12:1. The sealing work will determine who of all the living shall be found written there. Solemn and momentous work! Can it be that this very work is now being done? It is not only possible, but most certainly this is the case. This truth is terribly true!

The third angel’s message of Rev. 14:9–12 is evidently the last merciful warning before the outpouring of the unmixed wrath of God; and consequently is the sealing message. It has the seal of the living God as its most distinguishing characteristic. It warns all against receiving the seal or mark of the beast upon pain of drinking of the wine of God’s wrath without mixture. The winds of general war must be held back while this warning prepares the servants of God to stand secure when the winds are no longer restrained, but the time of trouble and distress is fully come.

Seal and mark, as used in these passages, have the same meaning, and signify simply a sign or token. It is not a literal brand or mark upon the flesh like “the sign of circumcision, a seal,” or “a token of the covenant” that God made with Abraham; Gen. 17:11; Rom. 4:11; but something fully as manifest to the observer—a practically distinguishing sign. One version of our text has it, “Having the sign of the living God,” and, “Till we have signed the servants of God.” Let it be noticed that it is an outward manifestation of allegiance, and not the inward work of the “Spirit of God, whereby ye are sealed unto the day of redemption.”

The two marks or signs—that of the living God, and that of the beast—are evidently in direct opposition to each other; and since those who heed the warning against the worship and mark of the beast are distinguished as those “who keep the commandments of God,” &c., it is fair to infer that the seal of God—his sign or token—is to be found in his commandments, or law, and is a sign of allegiance to the one true and living God, as distinguished from all other gods or lords who may claim our fealty and worship. Those who have the Lamb’s “Father’s name,” or, as rendered by Whiting (I quote from memory), “his [the Lamb’s] name and that of his Father,” written in their foreheads, are without doubt those who honor the name of God by obedience to his law. Rev. 14:1. The mark of the beast also is called “the mark of his name,” literally meaning the mark of his authority.

“The seal of an earthly monarch is the sign or mark of his authority. It is that which makes valid those laws or decrees which he promulgates. It shows his title of royalty, the extent of his dominion, and his right to reign. Now the Sabbath makes valid the law of God. It is the only part of the law that shows who the lawgiver is, and that distinguishes him from other gods. It shows him to be the Lord thy God, the Creator of heaven and earth and all that in them is, and thus furnishes us with his title of royalty, the extent of his dominion, and his right to reign. Therefore the Sabbath may with propriety be called the seal or sign of God. Indeed, it is the only thing in the Bible that is said to be a sign between God and his people, that they may know that he is the Lord. Read Eze. 20:12, 20; Ex. 31:13, 17. And whenever the sacred writers, whether under the old or new dispensation, undertake to distinguish the living God from false gods, an appeal is invariably made to the fact that the true God made heaven and earth, which fact lies at the foundation of the Sabbatic institution. Read Ps. 115; Jer. 10; Acts 14:8–15; 17:22–29. In truth, it were impossible to distinguish the true God from idol gods by any portion of the law of God except the fourth commandment.”

But not to enter into a particular investigation of the seal of God and the mark of the beast, it is sufficient to my present purpose to state that there are two rival days in Christendom, each claiming to be the Sabbath which all men ought to keep holy. In the scriptures above referred to, the Lord expressly says that his Sabbath is a sign between him and his people, that they might know that he is the Lord, and, as the reason, says, “For in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” So the seventh-day Sabbath is the sign of God.

On the other hand, the Roman papacy and church, which is prophesied of as a power that would think itself able to change the times and laws of God, Dan. 7:25, claim expressly the change of the day, “without scriptural authority,” as the mark or sign of their authority to make laws and bind the consciences of mankind. “How prove you,” say they, “that the church hath power to command feasts and holy days?” The answer is, “By the very act of changing the Sabbath into Sunday.” So while God claims the seventh-day Sabbath as a sign of his power and authority as the maker of heaven and earth, the beast power claims the first day instead of the Sabbath as the sign of its power and authority; and as these claims do not conflict, let both be esteemed valid.

We now inquire for the facts in the fulfillment of the text. Are the nations now angry? Are they preparing for war? Are there any indications that the four winds—the winds from every quarter—are about to blow—that a general war is impending? I need not answer; for to ask these questions is to answer them to every intelligent mind.

Are there any signs that the winds are being held? Have there been just apprehensions of a general time of war for years in the past? Has the great calamity been delayed beyond expectation? How long have there been just forebodings of the terrible struggle? Has not this state of things existed ever since the revolutions of 1848? And when the war-cloud has seemingly burst, how soon has the tempest been hushed to peace! During all this time the coming storm has seemingly been held in check by a higher power. The angels “to whom it is given to hurt the earth and the sea,” though seemingly about to let loose the storm in all its fury, have evidently heard the imperative voice of the ascending angel, “Hurt not the earth,” till the last, the sealing message, has done its work of sealing the servants of God, preparing them to be delivered in the time of trouble.

And is there such a message in the world?—a message claiming to be the final message, that of the “third angel,” warning against the worship and mark of the beast, and pressing the claim of all the commandments of the decalogue as written by the finger of God, especially of the down-trodden Sabbath as the sign of God and the seal of his law? Isa. 8:16. And did this message begin to dawn upon the world at the proper time?—at the point when it became evident that the winds of war were struggling to be loosed, and yet by an unseen power were held in check and abeyance? These questions can only be truly answered in the affirmative. To answer them negatively would be to falsify the facts of the history of our own times since 1848. At that time when the storm-cloud of general war was darkening the horizon, this message was just rising to view; but the rising storm was checked, and a calm ensued. And ever since that time whenever the winds have shown signs of struggling to be free, and the danger has seemed imminent, by this unseen power they have been marvelously staid, though the wrath of the angry nations has not been subdued. Still the nations are in suspense and perplexity, and still the preparations for war go on.

At the same time the rising message is spreading over the world, and, according to prophecy, is going to “many peoples, and nations, and tongues, and kings.” While the winds are held, the sealing message is doing its work. The Sabbath of the Lord is gaining prominence. And while a large class are clamoring for law to enforce a stricter observance of the day that has usurped the place of the Sabbath of the Lord, attention is almost everywhere being awakened to the claims of the Sabbath law as given by God himself; and the conscientious here and there are embracing it.

Be assured, reader, that not one of these things is accidental. “The word of God having predicted them, his overruling providence is guiding and controlling events to their fulfillment.” Not one thing of all he has said shall fail of being done. The nations are angry, and are preparing war. The clouds are thickening, and the muttering thunders can be heard. The four winds, though struggling to be free, are being held for the closing message of the gospel to do its work of sealing. The messenger with the seal of God is on his way, ascending to view, like the rising of the eastern sun. Soon his appointed work will be accomplished, the winds will be loosed, and the earth will be hurt. The great day of wrath will come; the wicked shall drink of the wine of God’s wrath, but the righteous shall be delivered. God in

great mercy is waiting to be gracious. Now is the time to accept of offered mercy. Soon it will be too late. Soon probation will cease; the wicked will be seized with the seven last plagues; but the servants of God shall escape. Hasten, my soul, in the preparation for that day. Hasten, dear reader, and let not that day come upon you as a snare. Inquire now, “Who shall be able to stand?” and do not wait till the terrible day is come. Then

“It will be in vain to call, Ye mountains, on us fall, For his hand will find out all, In that day.”

But happy indeed will it be with all those who have heeded the warning mercifully sent of God, in fulfillment of his promise, and have gotten a complete victory over sin, through obedience to God and faith in Jesus Christ. Happy for those who have united in the fulfillment of the prophetic command of God, “Bind up the testimony, seal the law among my disciples.” Isa. 8:16. At this time when God’s “salvation is near to come,” and his righteous judgment against ungodliness is about to be revealed, “blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.” Isa. 56:2.

Those who engage in this work of reform, and shall “raise up the ruins of many generations,” shall be called, “The repairer of the breach, The restorer of paths to be frequented.” On condition of turning from trampling on the Sabbath of Jehovah, and calling it “a delight, holy to Jehovah, honorable,” and honoring him whose law is despised among men, they will be highly honored of God, and “shall ride over the high places of the earth,” and be “fed with the heritage of Jacob; for the mouth of Jehovah hath spoken it.” See Isa. 58:12–14.—Bernard. These shall escape the impending wrath, be caught up to meet the Lord in the air, and on Mount Zion, with the Lamb, shall join in the song of the redeemed. Happy deliverance! Everywhere joy! Shall we not, dear reader, comply with the conditions, and be partakers of the joy?

ALL THINGS.

By C. B. Heath

Not one, or two, or many, but all things Shall work together for the good of those Who love the Lord in sweet sincerity. Oh, blessed promise! It is full of strength To those who walk but feebly in the way; Once grasped, and all the round, rich earth is full Of rosy light. The stony, silent hills Of difficulty melt away in air, Or grow less steep and strange; the valleys low Of deep humiliation look so green, So peaceful, that we walk entranced therein; While the cold, averted eyes, bent on us By the world, lose half their power to wound.

“All things together!” How the knotty skein Of life grows straight, while one by one Its threads are disentangled, and we find The warp and woof grow white and whiter still; Each adding strength to each, while all combined Show forth the wondrous, patient care and love That gird us round, and leave no sunless spot. We thank thee, Father, for this promise rich, That like a ray of light illumines all The hazy caves of doubt, and unbelief; And raises up cool groves to shelter us— Born of the hopes beyond.

All things will turn, Like strange sea-waves, that ever moving on Keep each its neighbor on its onward course, Helping itself meanwhile. O promise fair, So full of meat and wine, ye can make glad The hearts of hungry, thirsty souls that need Strong faith to keep them in the narrow way.

—C. B. Heath.

Christ and the Law.

By Ellen G. White

BY MRS. E. G. WHITE.

Jesus would convince his enemies that his teachings and miracles did not supplant the law, detract from its dignity, or lessen its claims. His works were in strict accordance with both the moral and the ceremonial law. Christ was the angel who went before Moses, and guided the travels of the children of Israel in the wilderness. God had said to Israel, “Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” Ex. 23: 20–22. This angel, Christ, gave Moses the ceremonies and ordinances of the Jewish law to be repeated to the people.

The rebellion of Israel against the law and authority of God, caused their destruction. The honor God had given them of being thus conducted by his Son, increased their sin. The charges of the Jews that Christ did not regard the law of Moses, was without the least foundation. Christ was a Jew, and, to the hour of his death upon the cross, observed the law binding upon the Jews. But when type met antitype, at the death of Christ, then the offering of the blood of beasts became valueless. Christ made the one great offering in giving his own life, which all their former offerings had foreshadowed, which terminated the value of all the sacrificial offerings of the Jewish law.

Since the fall, no immediate communication could exist between God and man, only through Christ, and God committed to his Son, in a special sense, the case of the fallen race. Christ has undertaken the work of redemption. He purposes to maintain the full honor of God's law, notwithstanding the human family have transgressed it. He will redeem from its curse all the obedient who will embrace the offer of mercy by accepting the atonement so wonderfully provided. Through his mediatorial work, Christ will fully vindicate the holiness and immutability of his Father's law.

Adam and Eve at their creation had knowledge of the original law of God. It was imprinted upon their hearts, and they were acquainted with the claims of law upon them. When they transgressed the law of God, and fell from their state of happy innocence, and became sinners, the future of the fallen race was not relieved by a single ray of hope. God pitied them and Christ devised the plan for their salvation by himself bearing the guilt. When the curse was pronounced upon the earth and upon man in connection with the curse was a promise that through Christ there was hope and pardon for the transgression of God's law. Although gloom and darkness hung, like the pall of death, over the future, yet in the promise of the Redeemer, the star of hope lighted up the dark future. The gospel was first preached to Adam by Christ. Adam and Eve felt sincere sorrow and repentance for their guilt. They believed the precious promise of God, and were saved from utter ruin.

Paradise was lost to Adam and the curse was pronounced upon the earth because of the transgression of the Father's law, and death came because of sin. Adam found by sad experience that it was easier to transgress the commandments of God than to resist and press back the tide of moral wretchedness that was pressing in upon him. Those who lived before the flood were favored in having a knowledge of the law of God communicated to them by Adam who had conversed with God and angels in Eden. He lived among them nearly one thousand years, and by his teachings, example, and humble obedience to all God's requirements, exalted the law of God. He sought to turn his posterity from transgression to a life of obedience and faith in a Saviour to come.

The knowledge of the law of God was preserved from Adam to Noah, and from Noah to Abraham and from Abraham to Moses, for the benefit of all who should live upon the earth. The blessings upon the patriarch Abraham for obedience are repeated to Isaac in these words: “And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.”

Enoch first received instruction from Noah, and he observed the law of God, and served him with singleness of heart. He became so pure in character that the Lord communicated his will to him, and through holy vision revealed the great events connected with Christ’s second appearing, and also the wickedness that would prevail just prior to the end. Enoch was a faithful preacher of righteousness, and sought to turn men from the transgression of the law to faithful obedience. He walked with God three hundred years, giving to the world a faithful example in a pure and spotless life, which was in marked contrast with that rebellious and self-willed generation who boasted of their open disregard of God’s holy law. His testimony was not regarded because men loved sin better than holiness. Enoch was borne by angels to Heaven without seeing death.

In the destruction of the inhabitants of the old world by the flood is clearly represented the faith of all those who continue to transgress the law of God. Enoch’s translation to Heaven represents the commandment-keeping people of God who will be alive upon the earth when Christ shall come the second time, and who will be glorified in the sight of those who hated them because they would keep the commandments of God. These also will be translated to Heaven without seeing death, as Enoch and Elijah were.

The great wickedness of the people before the flood had reached unto Heaven. And the Lord made known to Noah that he would destroy man, whom he had created, from off the earth by the waters of the flood, because of their continual transgression of his law. Noah warned the people. He believed the word of God, and faithfully preached to that sinful generation, and made every effort to turn them from transgression to obedience. But he was unsuccessful. Only his own family at last received his message. The terrible judgments of God in their destruction should have been sufficient warning to all who should afterward live upon the earth, that God will surely punish those who disregard his law. But as the people multiplied upon the earth, men became bold in their transgression of God’s law. Idolatry existed and increased to a fearful extent, until the Lord left the hardened transgressors to follow their evil ways, and he chose Abraham from an idolatrous family, and made him the depositary of his law for future generations.

The Lord communicated his will to Abraham through angels. Christ appeared to him, and gave him a distinct knowledge of the requirements of the moral law, and of the great salvation which would be accomplished through himself. Abraham was appointed of God to preserve the truth amid the prevailing sins and corruptions which were increasing. But the descendants of Abraham departed from the worship of the true God, and transgressed his law. They mingled with the nations who had no knowledge or fear of God, and gradually imitated their customs and manners, until God’s anger was kindled against them, and he permitted them to have their own way and follow the devices of their own corrupt hearts. He had conferred special blessings upon Abraham because he was faithful in keeping his commandments, and had chosen his family as his peculiar treasure.

God revealed to Abraham his purposes through vision. He was shown in a figure that his posterity would become bondmen to an idolatrous nation, because of their transgression of the law of God, and that they would be punished for their apostasy.

But when they humbled themselves before God, and acknowledged his dealings, and cried unto him earnestly for deliverance from the oppressive yoke of the Egyptians, their cries, and their promises to serve God and to be obedient to his law if he would break from off them the oppressive yoke of bondage, reached Heaven. God answered their prayers in a most wonderful manner, and Israel was brought forth from Egypt and taken to himself as his peculiar treasure.

After the Lord had made a covenant with Israel in a most solemn manner to be a peculiar treasure unto him, they were brought forth out of their tents and from their encampments to meet with God. And the Lord graciously condescended to come down upon Mount Sinai, not to give a new law, but to speak, with an audible voice in the hearing of all the people, his law which already existed. The presence of God made the mountain sacred, and neither man nor beast was permitted to touch the mountain on penalty of death. The Hebrews were instructed that everything that was connected with God must be regarded with the greatest reverence. They were greatly exalted in thus being made the depositaries of his law. “And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” And the sight of the glory of the Lord was like devouring fire on the top of the mount.

The Lord made the occasion of speaking his law a scene of awful grandeur and sublimity, in accordance with its exalted character. The ten commandments were spoken amid thunder and flame, and in great power and glory. The voice of the Lord was like a trumpet, waxing louder, and louder, and in a full volume rolled down the mountain. The earth trembled and quaked, and the very mount seemed to be moving from its foundation. The best of Israel shook with fear, and fell upon their faces before the Lord. The awe-inspiring voice, and the terrible glory displayed upon the mount were to them most impressive.

God accompanied the declaration of his law with the most sublime exhibitions of his power, that the Hebrews might never forget the scene, and that they might be impressed with profound veneration for the Author of the ten commandments. In this, the Lord shows to all men the sacredness and importance of his law. The law of ten precepts was by no means given exclusively to Israel, to be confined to them as a people, but the Hebrews were made the depositaries of the law which was to be handed down to us. The entire history of the children of Israel was “written for our admonition upon whom the ends of the world are come.” No Hebrews could so fully estimate the sacredness and exalted character of God’s law as those who accepted Christ as their Redeemer. He was the foundation of the entire Jewish system.

Popes Claimed by Papists.

By John Norton Loughborough

THE following list was published in the Irish World, of July 28, 1873:—

FIRST CENTURY.

(1.) Peter, A. D. 33; (2.) Linus, A. D. 67; (3.) Cletus, A. D. 78; (4.) Clement, A. D. 91.

SECOND CENTURY.

(5.) Evaristus, A. D. 100; (6.) Alexander I., A. D. 109; (7.) Sixtus I., A. D. 119; (8.) Telesphorus, A. D. 127; (9.) Hyginus, A. D. 139; (10.) Pius I., A. D. 142; (11.) Anicetus, A. D. 157; (12.) Soter, A. D. 168; (13.) Eleutherius, A. D. 177; (14.) Victor I., A. D. 193.

THIRD CENTURY.

(15.) Zephyrinus, A. D. 202; (16.) Calixtus I., A. D. 219; (17.) Urban I., A. D. 223; (18.) Pontian, A. D. 230; (19.) Anterus, A. D. 235; (20.) Fabian, A. D. 236; (21.) Cornelius, A. D. 251; (22.) Lucius I., A. D. 252; (23.) Stephen I., A. D. 253; (24.) Sixtus II., A. D. 257; (25.) Dionysius, A. D. 259; (26.) Felix I., A. D. 269; (27.) Eutychian, A. D. 275; (28.) Caius, A. D. 283; (29.) Marcellinus, A. D. 296.

FOURTH CENTURY.

(30.) Marcellus, A. D. 308; (31.) Eusebius, A. D. 310; (32.) Miltiades, A. D. 311; (33.) Sylvester, A. D. 314; (34.) Mark, A. D. 336; (35.) Julius I., A. D. 337; (36.) Liberius, A. D. 352; (37.) Felix II., A. D. 355; (38.) Damasus, A. D. 366; (39.) Siricius, A. D. 384; (40.) Anastasius I., A. D. 398.

FIFTH CENTURY.

(41.) Innocent I., A. D. 402; (42.) Zosimus, A. D. 417; (43.) Boniface I., A. D. 418; (44.) Celestine I., A. D. 422; (45.) Sixtus III., A. D. 432; (46.) Leo the Great, A. D. 440; (47.) Hilary, A. D. 461; (48.) Simplicius, A. D. 468; (49.) Felix III., A. D. 483; (50.) Gelasius, A. D. 492; (51.) Anastasius II., A. D. 496; (52.) Symmachus, A. D. 498.

SIXTH CENTURY.

(53.) Hormisdas, A. D. 514; (54.) John I., A. D. 523; (55.) Felix IV., A. D. 526; (56.) Boniface II., A. D. 530; (57.) John II., A. D. 533; (58.) Agapetus, A. D. 535; (59.) Silverius, A. D. 536; (60.) Vigilius, A. D. 538; (61.) Pelagius I., A. D. 555; (62.) John III., A. D. 560; (63.) Benedict I., A. D. 574; (64.) Pelagius II., A. D. 578; (65.) Gregory the Great, A. D. 590.

SEVENTH CENTURY.

(66.) Sabinian, A. D. 604; (67.) Boniface III., A. D. 607; (68.) Boniface IV., A. D. 608; (69.) Deusdedit, A. D. 614; (70.) Boniface V., A. D. 617; (71.) Honorius I., A. D. 625; (72.) Severinus, A. D. 640; (73.) John IV., A. D. 640; (74.) Theodorus I., A. D. 642; (75.) Martin, A. D. 649; (75.) Eugenius I., A. D. 654; (77.) Vitalian, A. D. 657; (78.) Adeodatus, A. D. 672; (79.) Domnus, A. D. 676; (80.) Agatho, A. D. 678; (81.) Leo II., A. D. 682; (82.) Benedict II., A. D. 684; (83.) John V., A. D. 685; (84.) Conon, A. D. 686; (85.) Sergius I., A. D. 687.

EIGHTH CENTURY.

(86.) John VI., A. D. 701; (87.) John VII., A. D. 705; (88.) Sisinnius, A. D. 708; (89.) Constantine, A. D. 708; (90.) Gregory II., A. D. 715; (91.) Gregory III., A. D. 731; (92.) Zacharias, A. D. 741; (93.) Stephen II., A. D. 752; (94.) Paul I., A. D. 757; (95.) Stephen IV., A. D. 768; (97.) Adrian I., A. D. 772; (98.) Leo III., A. D. 795.

NINTH CENTURY.

(99.) Stephen V., A. D. 816; (100.) Paschal I., A. D. 817; (101.) Eugene II., A. D. 824; (102.) Valentine, A. D. 827; (103.) Gregory IV., A. D. 827; (104.) Sergius II., A. D. 844; (105.) Leo IV., A. D. 847; (106.) Benedict III., A. D. 855; (107.) Nicholas I., A. D. 858; (108.) Adrian II., A. D. 867; (109.) John VIII., A. D. 872; (110.) Martin II., A. D. 882; (111.) Adrian III., A. D. 884; (112.) Stephen VI., A. D. 885; (113.) Formosus, A. D. 891; (114.) Boniface VI., A. D. 896; (115.) Stephen VII., A. D. 896; (116.) Romanus, A. D. 897; (117.) Theodorus II., A. D. 898; (118.) John IX., A. D. 898.

TENTH CENTURY.

(119.) Benedict IV., A. D. 900; (120.) Leo V., A. D. 903; (121.) Christopher, A. D. 903; (122.) Sergius III., A. D. 904; (123.) Anastasius III., A. D. 911; (124.) Landon, A. D. 913; (125.) John X., A. D. 914; (126.) Leo VI., A. D. 928; (127.) Stephen VIII., A. D. 929; (128.) John XI., A. D. 931; (129.) Leo VII., A. D. 936; (130.) Stephen IX., A. D. 939; (131.) Martin III., A. D. 940; (132.) Agapetus II., A. D. 943; (133.) John XII., A. D. 956; (134.) Leo VIII., A. D. 963; (135.) Benedict V., A. D. 963; (136.) John XIII., A. D. 965; (137.) Benedict VI., A. D. 972; (138.) Domnus II., A. D. 974; (139.) Benedict VII., A. D. 975; (140.) John XIV., A. D. 981; (141.) John XV., A. D. 983; (142.) John XVI., A. D. 986; (143.) Gregory V., A. D. 996;

(144.) Sylvester II., A. D. 999.

ELEVENTH CENTURY.

(145.) John XVII., A. D. 1003; (146.) John XVIII., A. D. 1003; (147.) Sergius IV., A. D. 1009; (148.) Benedict VIII., A. D. 1012; (149.) John XIX., A. D. 1024; (150.) Benedict IX., A. D. 1033; (151.) Gregory VI., A. D. 1044; (152.) Clement II., A. D. 1046; (153.) Damasus II., A. D. 1048; (154.) Leo IX., A. D. 1049; (155.) Victor II., A. D. 1055; (156.) Stephen X., A. D. 1056; (157.) Nicholas II., A. D. 1058; (158.) Alexander II., A. D. 1061; (159.) Gregory VII., A. D. 1073; (160.) Victor III., A. D. 1086; (161.) Urban II., A. D. 1088; (162.) Paschal II., A. D. 1099.

TWELFTH CENTURY.

(163.) Gelasius II., A. D. 1118; (164.) Calixtus II., A. D. 1119; (165.) Honorius II., A. D. 1124; (166.) Innocent II., A. D. 1130; (167.) Celestine II., A. D. 1143; (168.) Lucius II., A. D. 1144; (169.) Eugene III., A. D. 1145; (170.) Anastasius IV., A. D. 1153; (171.) Adrian IV., A. D. 1154; (172.) Alexander III., A. D. 1159; (173.) Lucius III., A. D. 1181; (174.) Urban III., A. D. 1185; (175.) Gregory VIII., A. D. 1187; (176.) Clement III., A. D. 1187; (177.) Celestine III., A. D. 1191; (178.) Innocent III., A. D. 1198.

THIRTEENTH CENTURY.

(179.) Honorius III., A. D. 1216; (180.) Gregory IX., A. D. 1227; (181.) Celestine IV., A. D. 1241; (182.) Innocent IV., A. D. 1243; (183.) Alexander IV., A. D. 1254; (184.) Urban IV., A. D. 1261; (185.) Clement IV., A. D. 1265; (186.) Gregory X., A. D. 1272; (187.) Innocent V., A. D. 1276; (188.) Adrian VI., A. D. 1276; (189.) John XXI., A. D. 1276; (190.) Nicholas III., A. D. 1277; (191.) Martin IV., A. D. 1281; (192.) Honorius IV., A. D. 1285; (193.) Nicholas IV., A. D. 1288; (194.) Celestine V., A. D. 1292; (195.) Boniface VIII., A. D. 1294.

FOURTEENTH CENTURY.

(196.) Benedict XI., A. D. 1303; (197.) Clement V., A. D. 1305; (198.) John XXII., A. D. 1318; (199.) Benedict XII., A. D. 1334; (200.) Clement VI., A. D. 1342; (201.) Innocent VI., A. D. 1352; (202.) Urban V., A. D. 1362; (203.) Gregory XI., A. D. 1370; (204.) Urban VI., A. D. 1370; (205.) Boniface IX., A. D. 1389.

FIFTEENTH CENTURY.

(206.) Innocent VII., A. D. 1404; (207.) Gregory XII., A. D. 1406; (208.) Alexander V., A. D. 1409; (209.) John XXIII., A. D. 1410; (210.) Martin V., A. D. 1417; (211.) Eugene IV., A. D. 1431; (212.) Nicholas V., A. D. 1447; (213.) Calixtus III., A. D. 1455; (214.) Pius II., A. D. 1458; (215.) Paul II., A. D. 1461; (216.) Sixtus IV., A. D. 1471; (217.) Innocent VIII., A. D. 1484; (218.) Alexander VI., A. D. 1492.

SIXTEENTH CENTURY.

(219.) Pius III., A. D. 1503; (220.) Julius II., A. D. 1503; (221.) Leo X., A. D. 1513; (222.) Adrian VI., A. D. 1522; (223.) Clement VII., A. D. 1523; (224.) Paul III., A. D. 1534; (225.) Julius III., A. D. 1550; (226.) Marcellus II., A. D. 1555; (227.) Paul IV., A. D. 1555; (228.) Pius IV., A. D. 1559; (229.) Pius V., A. D. 1566; (230.) Gregory XIII., 1572; (231.) Sixtus V., A. D. 1585; (232.) Urban VII., A. D. 1590; (233.) Gregory XIV., 1590; (234.) Innocent IX., A. D. 1591; (235.) Clement VIII., A. D. 1592.

SEVENTEENTH CENTURY.

(236.) Leo XI., A. D. 1605; (237.) Paul V., A. D. 1605; (238.) Gregory XV., A. D. 1621; (239.) Urban VIII., A. D. 1623; (240.) Innocent X., A. D. 1644; (241.) Alexander VII., A. D. 1655; (242.) Clement IX., A. D. 1667; (243.) Clement X., A. D. 1670; (244.) Innocent XI., A. D. 1676; (245.) Alexander VIII., A. D. 1689; (246.) Innocent XII., A. D. 1691.

EIGHTEENTH CENTURY.

(247.) Clement XI., A. D. 1700; (248.) Innocent XIII., A. D. 1721; (249.) Benedict XIII., A. D. 1724; (250.) Clement XII., A. D. 1731; (251.) Benedict XIV., A. D. 1740; (252.) Clement XIII., A. D. 1755; (253.) Clement XIV., A. D. 1763; (254.) Pius VI., A. D. 1785.

NINETEENTH CENTURY.

(255.) Pius VII., A. D. 1800; (256.) Leo XII., A. D. 1823; (257.) Pius VIII., A. D. 1829; (258.) Gregory XVI., A. D. 1831; (259.) Pius IX., A. D. 1846.

NOTE. De Cormenin gives us a female pope, Joan, from 855 to 858, between Leo IV. and Benedict III., which would make the whole number of popes 260.

J. N. Loughborough.

Be Decided.

A GENTLEMAN and his wife were present at a camp-meeting. Neither had ever made a profession of religion. Under one of the sermons the lady was deeply and sorely convicted of sin. She desired to go forward and kneel at the altar as a poor penitent. Her husband protested against it, and tried to lead her from the ground. Her convictions were so profound and intense that she insisted upon presenting herself at the altar. He used his authority, forbidding her to go. She pleaded with him for her soul’s sake not to interfere with her conscience. He threatened to desert her if she dared to go. “Never return to my house if you go,” said he. Swept by an irresistible current of anxiety and longing she ran to the altar. Casting herself upon the ground, she pleaded for the divine mercy. Such earnest longing found a speedy response, and the “peace of God” rested upon her spirit. “Oh, where is my husband?” she exclaimed, as she tried to rise from her knees. “Here I am,” sobbed the crushed and penitent man, who had followed her in her flight toward God, and had fallen by her side, himself crying for mercy. Peace soon came to his heart, and they went from the meeting rejoicing in God.—Sel.

CALMET ON 2 KINGS 6:25.

THE fourth part of a cab [little more than half a pint]—five pieces of silver [£2.50]. Josephus and Theodoret were of opinion, that it was bought instead of salt, to serve as a kind of manure for the purpose of raising esculent plants of quick vegetation. The general opinion since Bochart is that it was a kind of chich-pea, or tare, which has very much the appearance of doves’ dung, whence it might be named; Mr. Taylor remarks, that in Arab writers the words kali and ugnen signify equally the dung of pigeons and chich-peas. Great quantities of the latter are sold in Cairo to the pilgrims going to Mecca; and at Damascus, Belon says, “There are many shops where nothing else is done but preparing chich-peas. These, parched in a copper pan, and dried, are of great service to those who take long journeys.” This pulse was the fare of the poorer class of people.

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