Signs of the Times, Vol. 27, No. 32. (8/7/1901)

Signs of the Times

Aug 7, 1901

Pacific Press Publishing Company · Oakland, California · Aug 7, 1901

God Will Get Glory to Himself

God will get glory to Himself in all that occurs throughout His realm. It is His desire that the glorifying of His name and power shall come with blessing to all. It was God’s wish to make known His power, and to declare His name through the conversion of Pharaoh and the evangelization of Egypt. Long and faithfully God’s servants labored for the haughty king. Miracle after miracle was wrought to demonstrate to the king that his gods were but creatures of the great Jehovah. But the haughty king, stubborn and rebellious to the last, rejected the counsel of God against himself, set his will against the beneficent current of God’s mighty love, and perished in the ruin he invited.

What is for God’s glory is for the good of His creatures. It seemingly may not be for a time to mortal eyes; but God “worketh ‘all things after the counsel of His own will,’ “to the praise of the ‘glory of His grace’—His unmerited favor to man. And therefore “we know that to them that love God, God worketh all things with ‘them for good.’” R.V., margin. But he who to the end resists God’s will in himself, perverts to destruction the mighty saving power of God.

These and similar reflections and remembrances of His Word, come to us as we look upon this scene of Cesarea of old. It was once a great city, and for a time a center of power and influence. It was built in the short space of ten years by Herod the Great in honor of Augustus Cæsar. Its location was favorable—on the west coast of Palestine, seventy miles west of north of Jerusalem, thirty miles north of Joppa, lying on the great road from Tyre to Egypt, the residence of several of the Herods, a military center, made by Vespasian, who was there crowned, a Roman colony, having a good harbor, and large commerce,—surely it bid fair to be a great and “continuing city.”

Its principal population was Gentiles with a large admixture of Jews, in whose synagogue the Scriptures were read in Greek. Here a strong Christian church was founded. Here lived Philip the evangelist, whose four daughters possessed the gift of prophecy. Here lived Cornelius, the devout Roman centurion, to whom Peter was sent with the Gospel. Here Herod Agrippa I. died a horrible death, because he glorified himself instead of God. Here also the apostle Paul was kept a “prisoner of Jesus Christ” for two years, waiting for his trial; kept by the corrupt Felix, who hoped to be bribed into setting free an innocent man.

But typical of earthly glory, in which God is not, the Herods have long since passed away. Their very names now live only because of their connection with God’s heralds of the religion these selfish rulers despised and rejected. Cesarea is no more. Long lines of

ruins, heaps of stone, crumbling buildings, quarries for other towns, mark the place of the proud city. God was left out of its reckoning in its building. God was dishonored by its kings. Even the Christian church which once flourished there seems to have imbibed the spirit of “glory to men,” or they would not have retained and tolerated as bishop, Eusebius, the obsequious adorer and flatterer of Constantine.

How all these things recall the Gospel message of God to this generation, “Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, ‘and the sea, and the fountains of waters.” All life and power are in His hand. All knowledge is His to direct. All love reigns in His heart. Reject them, take glory to ourselves, and their perversion will slay us. Receive them, glorify Him, and they will glorify us with Him forevermore.

“ASK, AND IT SHALL BE GIVEN YOU.”

By Ellen G. White

It seems so sad that we praise God so little. Gratitude, praise, and thanksgiving need now to be searched for, and cultivated as lost arts. They are more precious to the Lord Jesus than all the treasures of gold and silver which the earth contains. Every human being should appreciate the kindness and love wherewith God has loved us. When we were yet enemies, Christ gave His life that we might be saved. How much have we appreciated this gift?

The All-comprehending Gift of the Spirit.

In His instruction to His disciples, Christ dwelt upon the great gift of the Spirit, declaring that nothing was too great to be expected from the coming of the divine Spirit. He longed to quicken and enlarge the conception of His disciples by communicating to them His own complete appreciation of God’s love, that they might be able to comprehend the value of the gift of all gifts, given by God with the giving of His beloved Son,—the gift of the Holy Spirit. On all who love and serve God this gift has been bestowed. Christ has made provision for all to receive His Spirit; for He desires to see human nature released from the bondage of sin, and, by the power which God gives, renewed, restored, raised to a holy rivalry with the angels.

To the woman at the well Christ said, “If thou knewest the gift of ‘God, and who it is that saith to thee, Give Me to drink, thou ‘wouldst have asked of Him, and He would have given thee living ‘water. . . Whosoever drinketh of the water that I shall give ‘him shall never thirst; but the water that I shall give him shall be in ‘him a well of water springing up into everlasting life.”

Yes; in giving the Holy Spirit, it was impossible for God to give more. To this gift nothing could be added. By it all needs are supplied. The Holy Spirit is the vital presence of God, and if appreciated will call forth praise and thanksgiving, and will ever be springing up unto everlasting life. The restoration of the Spirit is the covenant of grace. Yet how few appreciate this great gift, so costly, yet so free to all who will accept it? When faith takes hold of the blessing, there comes rich spiritual good. But too often the blessing is not appreciated. We need an enlarged conception in order to comprehend its value.

A Divine Encouragement to Faith.

Christ declared, “Ask, and it shall be given you; seek, and ye ‘shall find; knock, and it shall be opened unto you. For every one ‘that asketh receiveth; and he that seeketh findeth; and to him that ‘knocketh it shall be opened. If a son shall ask bread of any of you ‘that is a father, will he give him a stone? or if he ask a fish will he ‘for a fish give him a serpent? or if he shall ask an egg, will he offer ‘him a scorpion? If ye then, being evil, know how to give good gifts ‘unto your children, how much more shall your heavenly Father give ‘the Holy Spirit to them that ask Him?”

O what amazing love and condescension! The Lord Jesus encourages His believing ones to ask for the Holy Spirit. By presenting the parental tenderness of God, He seeks to encourage faith in the reception of the gift. The heavenly Parent is more willing to give the Holy Spirit to them that ask Him than earthly parents are to give good gifts to their children.

What greater thing could be promised? What more is necessary to awaken a response in every soul, to inspire us with a longing for the great gift? Shall not our half-hearted supplications be turned into petitions of intense desire for this great blessing?

We Do Not Ask for Enough of the Good Things

God has promised. If we would reach up higher and expect more, our petitions would reveal the quickening influence that comes to every soul who asks with the full expectation of being heard and answered. The Lord is not glorified by the tame supplications which show that nothing is expected. He desires every one who believes, to approach the throne of grace with earnestness and assurance. Do we realize the magnitude of the work in which we are engaged? If we did, there would be more fervency in our prayers. Our entreaties would rise before God with convincing earnestness. We would plead for power as a hungry child pleads for bread. If we realized the greatness of the gift, if we desired the attainment of the blessing, our petitions would ascend with earnestness, importunity, urgency. It would be as if we were at the gate of heaven, soliciting entrance.

I do not understand the tameness in the requests offered to God. We are to urge our way into the very presence of God, into the Holy Place of the Most High. We are to plead for that which we most need,—the bread of life, the leaf from the tree of life. As Jacob wrestled with the angel, saying, “I will not let thee go, except thou ‘bless me,’” so we are to wrestle in prayer until we prevail. We are to ask with an urgency that will not be turned away, that expects God to bestow His blessings with a liberality that is an assurance to all fear.

“Thus saith the Lord, the Holy One of Israel, and His Maker, ‘Ask Me of things to come concerning My sons, and concerning the ‘work of My hands command ye Me. I have made the earth, and ‘created man upon it. I, even My hands, have stretched out the ‘heavens, and all their host have I commanded.” This is the Word of the Lord, which is Yea and Amen. Then let your prayers be more fervent, more heavily weighted with faith and hope. Let the intensity of your desire be proportionate to the value of the object you wish to obtain.

The Greatness of the Gift and Our Need of It

should fill us with a hungering desire for it.

Have we reason to believe that an earnest application to the Source of all power for the deep moving of the Holy Spirit upon hearts will be crowned with success? Certainly; but before we talk to others in regard to this, let us first talk with God. Plead with Him as if your life was depending upon the gift you desire. Remember that the blessing is promised unconditionally, absolutely, certainly. If you ask in faith, presenting the name of God’s Son as your indorsement, your prayer will be heard and answered. God’s goodness makes this promise unchangeable. The infallibility of the promise is to inspire faith in the one who asks. “Ask, and ye shall receive.”

We should ask with an earnestness that will not be denied. The Lord has an intense desire that every one should take advance steps in absolute certainty, relying upon God. He is the light and life of all who seek Him. The measure which we receive of the holy influence of His Spirit is proportionate to the measure of our desire to receive, of our faith to grasp, and of our capacity to enjoy the great goodness of the blessing, and to impart it to others.

MRS. E. G. WHITE.

SHOWING MERCY.

By T. E. Bowen

God has revealed to humanity His own manner of life—character—through Christ. One of the prominent features of the divine life is the mercy revealed in His kindness toward sinners. While He will not requite the wicked, yet God’s mercy is promised unto thousands of generations of those who love and keep His commandments.

But what is mercy? Is it a grace Christians in this time should cultivate? A few of the definitions for mercy, read, “Forbearance to inflict harm under circumstances of provocation, when one has the power to inflict it;” “disposition to exercise compassion or favor;” “willingness to spare or to help.” To whatever degree this spirit is exercised, so far the individual, whether a professing Christian or not, is exercising the Spirit of Christ. Mercy belongs only to God. Satan can lay no claim to mercy in any of its forms.

Perhaps the most common way of being unmerciful is in the matter of severe censure and cold criticisms of the actions or motives of others. This lies in the power of every individual. The tongue’s power belongs to the individual, whether rich or poor, high or low, in position or out of position. Have we the disposition to exercise compassion and favor toward those who seem to us to be out of the way, or who chance to cross our desires and inclinations? What if

they do not see everything just as we do, does this transform them into enemies? or, more important still, make them out of harmony with God? This very spirit of coldness and icy criticism in us, perchance is more offensive to God than the thing we think to be so offensive in them.

Right on this practical, every-day subject God has spoken in His Word: “So speak ye, and so do, as they that shall be judged by the ‘law of liberty. For he shall have judgment without mercy, that ‘hath showed no mercy.” James 2:12, 13. Unless we show a spirit of mercy toward others, when God judges,—and from His judgment there will be no appeal,—no mercy will be shown us. We know there are none so good as to endure such an ordeal as this. Our merits would soon sink into utter insignificance when compared with what we ought to be and are not, the things we ought to have done, but have failed to do.

Let us fulfil that royal law by loving our neighbor as ourselves. Just notice for one day, and see how kindly we speak of ourselves, how compassionate we are of our own failings, in fact how careful we are to proclaim our own weaknesses. This is all right, but it is equally right when applied to our neighbor. In thus doing we shall “love ‘our neighbor’” as ourselves, and permit the Lord to exercise mercy toward us in the great day of His judgment for eternity.

T. E. BOWEN.

PRAISING GOD.

By Ellet Joseph Waggoner

WHOSO offereth the sacrifice of thanksgiving glorifieth Me; and ‘prepareth a way that I may show him the salvation of God.’

Look in the margin of the Revised Version, and you will find this is the exact rendering of the words of the Lord, recorded in Ps. 50:23. That praise does reveal the salvation of God, is shown by the fact that God is our salvation, and that He dwells in the praises of His people. Ps. 22:3.

Praise is the way of salvation. “Out of the mouth of babes and ‘sucklings Thou hast perfected praise,’ ‘because of Thine enemies, ‘that Thou mightest still the enemy and the avenger.’” Matt. 21:16; Ps. 8:2. Praise, therefore, is the weapon with which the weakest soul can silence and put to flight the adversary.

The only thing that anybody needs to do in order to be saved is to praise the Lord, and to keep on praising Him. Some one will say, “What about confessing our sins, and believing unto righteousness?” That is a part of praise. To confess our sins is to praise God’s Word of truth by agreeing with Him; and it is by the shining forth of our good works that men are led to glorify God. Our acceptance in the Beloved is “to the praise of the glory of His grace.” Eph. 1:5, 6.

But it is true of simple thanksgiving, that it is all that is necessary for salvation. Men who once knew God became heathen solely because “they glorified Him not as God, neither were thankful.” Rom. 1:21. Let us see how it is that praise and thanksgiving open the way for God’s salvation.

It is very simple. Thanksgiving is an acknowledgment of favors received. It is the recognition that something has been done by another. It is plain, therefore, that if we “in everything give ‘thanks,’” we shall be continually recognizing and acknowledging God as the Maker and Upholder of all things—the Giver of every good and perfect gift. Now it is plain that nobody can continually recognize God in everything, and at the same time treat Him with indifference. For instance, nobody who appreciates the fact that every breath is the direct gift of God, can ever use his breath in blasphemy; and all who acknowledge that their life comes from Him and belongs to Him, must yield themselves wholly to Him, that He may do His own will in them. Thus to live in a state of constant thanksgiving is to share God’s salvation.

But can one continually thank God for life and its common blessings? Why not? His mercies are “new every morning;” and when we receive them as coming from Him, we shall not regard them as “common,” of trifling importance. In common politeness we thank a friend for favors done us, no matter how often they are repeated; and why should we not be as courteous to God? Whoever will recognize the simple truth of his own existence, is sure to be saved. Nothing more is required. Therefore, “Be careful for nothing; but in ‘everything by prayer and supplication with thanksgiving let your ‘requests be made known unto God. And the peace of God, which ‘passeth all understanding, shall keep your hearts and minds through ‘Christ Jesus.’ So ‘let everything that hath breath praise the Lord. ‘Praise ye the Lord.’” E. J. WAGGONER.

WILL ELIJAH COME AGAIN IN PERSON, OR WILL HIS COMING BE IN CHARACTER?

By Chas. T. Everson

BEHOLD, I will send you Elijah the prophet before the coming of ‘the great and dreadful day of the Lord.’ Mal. 4:5.

Within the last few weeks the people of this country have had their attention especially called to this text by the fact that Dr. Dowie has announced himself as a reincarnation of the prophet Elijah. He bases his claim upon this text quoted from Malachi, and poses as the Elijah prophesied of in that scripture.

That the present is the time for this text to meet its fulfilment is evident to every one that believes in the soon-coming of Christ. For the text plainly states that Elijah will come before the great and dreadful day of the Lord. But the idea that there must be an incarnation of the original prophet in order to fulfil the prophecy is contrary to the general teaching of God’s Word. We read that God is no respecter of persons. Also we note in another passage that Christ says, “Without ‘Me ye can do nothing.” Putting the two thoughts together, we conclude that since man of himself can do nothing, and God must do the work that is accomplished, therefore God does not need any special individual in order to gain the desired results. For He can make a person with the same strength of character and qualifications that Elijah possessed, out of the men of to-day.

Elijah was heir to the same frailties and human weaknesses that beset men of this age. We read in James 5:17 that “Elias was a man ‘subject to like passions as we are.’” And that this is true, we can readily see from taking a glimpse at his life.

On one occasion he summoned the priests of Baal to Mount Carmel, that there it might be determined who was the true God. It was decided that the deity that responded by a fire that consumed the sacrifice placed upon the altar, was the true God. After the priests of Baal had exhausted all their resources in pleading with their god to no purpose, and with no response, Elijah builded his altar, and placed thereon the sacrifice, and poured twelve barrels of water over the sacrifice. When he had called upon the Lord, fire came down from heaven in response to his petition, and it consumed the sacrifice, the wood, and the stones, and licked up the water.

We would naturally suppose that after a man had received such a marvelous answer to his prayer, he would ever afterward trust God implicitly. But the fire from heaven had scarcely gone out before we see the prophet sitting out in the wilderness so discouraged that he asked God that he might die. The man that stood alone with God in opposition to the four hundred and fifty priests of Baal, fled before the threats of one determined woman. The great victory was forgotten, and he became so discouraged that he thought he was the only one in the whole land that followed God, and he asked that he might die.

It therefore can truly be said of him that he was a man subject to like passions as we are. He was the most discouraged at a time when God had the greatest blessings in store for him. The Lord called him in the midst of his discouragement to come up into the mount, and there he heard the still small voice of God’s Spirit. He went forth from this communion with God with such renewed courage that he was soon ready for translation, and God sent the flaming chariot of angels to summon him to the courts above.

A person is not translated because the time for translation is come, but because he himself is ready for it. Elijah was ready for translation, therefore God took him to Himself. We that are living in the last days will all need to be Elijahs, or we will never be translated. We will be translated, not because it is time for translation, but because, like Elijah, we have developed characters that entitle us to translation. It is the character of an individual that is of value in every age, and not his personality.

The Lord does not need to bring back Elijah to this world to give the closing message; for He can make an Elijah out of every one that is willing to be transformed by His power. Not one Elijah, but a company of Elijahs, will give the message to the world just before Christ comes. For every one that will be giving the final message will need to possess the character of Elijah in order to be prepared for translation.

The strong point in the character of Elijah was his willingness to stand for truth, even if he stood alone. Every one that goes through to the kingdom in these last days will need to possess this characteristic of standing alone with God in the face of all opposition.

CHAS. T. EVERSON.

Sacrifice as Obedience

“Tho obedience is better than sacrifice, yet sometimes for a man to sacrifice himself is the best obedience.”

FROM DEGENERACY TO RELIGIOUS DESPOTISM.

By Alonzo T. Jones

We have seen that the republic of Rome governed her foreign possessions and tributary subjects by a system that was “absolutely incompatible with the Roman constitution;” and that her constitution was abandoned, and its principles repudiated, in order that this should be done. We have seen the republic of the United States do precisely these same things; by direct legislative acts specifically and repeatedly refusing to allow any provision of her Constitution to apply, or be of force in any way whatever, in the government of her foreign possessions and tributary subjects.

All see that this has been done by the republic of the United States, since it has been openly done before the eyes of all; but not all see the real meaning and the true bearing of it. Most observers think that in doing this the United States has reverted to the British system of colonial government. But this is not so: indeed, if it were so, it would be complete apostasy from her own fundamental principles; for it was in absolute repudiation of the British system of colonial government that the thirteen American-British colonies founded their existence as thirteen American independent States.

But this action of the United States is not a reversion to the British system, nor to British principles; it is a sheer abandonment of all principles of Anglo-Saxon government—a clear leap back beyond all Anglo-Saxon, all constitutional government; beyond all government even of law: even beyond Magna Charta itself.

Look at it: John Lackland was king of England. He was ruling without law, by his own will alone. This was what had been done for hundreds of years in England, since the pope had assumed the overlordship. The king was subject only to the pope. The government was Roman with the pope supreme.

In John Lackland, the evils of that system culminated. With the support of the pope, King John declared that he would be “for the ‘first time king and lord of England.’” But “the time was come ‘when no man should be “king and lord in England” with a total disregard of the rights of other men: a time when a king should rule “in England by law, instead of by force, or rule not at all.”’”—Knight.

Magna Charta was drawn up and demanded of the king. “It ‘preserved all the proper attributes of the kingly power, while it ‘guarded against the king being a tyrant.’” In it the king was required to declare the great principle of the supremacy of the law of the realm, in the words: “No freeman shall be taken, or imprisoned, or disseized, ‘or outlawed, or banished, or any otherwise destroyed; nor will we pass ‘upon him, nor send upon him, unless by the legal judgment of his ‘peers, or by the law of the land. To no man will we sell, to no man ‘will we deny or delay, right or justice.” He was also required to agree that if the king or any of his officers violated any of the provisions of the Charter, there might be petition for redress of grievance; and if the grievance were not redressed in forty days, the barons, “together with the community of the whole kingdom, shall ‘distrain and distress us all the ways possible; namely, by seizing our ‘castles, lands, possessions, and in any other way they can, till grievance is redressed according to their pleasure; saving harmless our ‘own person, and those of our queen and children: and when it is ‘redressed, they shall obey us as before.’”

Of course this was all fought by both King John and the pope—the pope excommunicating the barons, and annulling Magna Charta. But since it is always the disposition of a king to do anything rather than not be king, John surrendered; and since the pope’s real power always lies in possessing kings, his opposition fell powerless with the king’s surrender. And thus there was first fixed in a written constitution the Anglo-Saxon principle of government by virtue of written law, instead of by mere force and caprice of human will: the principle that government is by consent of the governed, and not by absolutism of a superior set arrogating to themselves “divine right” to rule wrong.

John’s son, King Henry III., in league with the pope, also resisted the governed and rejected Magna Charta. He declared: “Whensoever, and wheresoever, and as often as it may be our pleasure, we ‘may declare, interpret, enlarge, or diminish the aforesaid statutes, ‘and their several parts, by our own free will, and as to us shall seem ‘expedient for the security of us and our land.’” But he, as John, was firmly met by the kingdom’s insistence upon the right of the people and the supremacy of the law.

In answer to King Henry’s pronunciamento, the English judge Bracton set the voice of English law: “The king must not be subject ‘to any man, but to God and the law; for the law makes him king. ‘Let the king, therefore, give to the law what the law gives to him—‘dominion and power; for there is no king where will, and not law, ‘bears rule. The king can do nothing on earth, being the minister of ‘God, but what he can do by law. So that if the king were without ‘a bridle—that is, the law—they ought to put a bridle upon him.’”

That is the principle of Anglo-Saxon government, of free government—government by consent of the governed—everywhere. That is the principle of Anglo-Saxon government, of free government—government by consent of the governed—against that principle of the apostate republic of Rome perpetuated in the Papacy, and now adopted by the apostate republic of the United States in her following the course of the apostate republic of Rome. For compare with this principle of Anglo-Saxon government, as expressed in Magna Charta and the voice of English law, and in the Declaration of Independence and the United States Constitution,—compare with this the principle repeatedly expressed and positively fixed in the legislation of Congress regarding the Philippines, as already given in these articles—SIGNS of July 17, 24, 31, 1901. There see how that, when every other principle of constitutional liberty had been repudiated, and when, to prevent the slaughter of this last principle of constitutional liberty, a senator offered an amendment expressly providing that “it may be a ‘government of laws and not of men,’” even this was repudiated.

And this repudiation of the primary principle of Anglo-Saxon government—the principle of Magna Charta—was seen, and was deliberately sanctioned, by the United States Supreme Court in its latest decision—its decision on this great subject. Read the words of that decision:—

“If those possessions are inhabited by alien races, differing from us in religion, customs, laws, methods of taxation, and modes of thought, the administration of government and justice according to Anglo-Saxon principles MAY for a time BE IMPOSSIBLE; and the question at once arises whether large concessions ought not to be made for a time, that, ultimately, our own theories may be carried out and the blessings of free government under the Constitution be extended to them. We decline to hold that there is anything in the Constitution to forbid such action.”

Therefore, as to principle of government, where stands the government of the United States to-day?—No longer upon the free ground of Anglo-Saxon principle; but upon the despotic ground of Roman principle only. Not upon the free principle of Magna Charta and English law, the Declaration of Independence, and the Constitution; but upon the despotic principle of Rome as perpetuated in the Papacy and maintained by the popes. For back of Magna Charta there is nothing but Rome as perpetuated in the Papacy.

And by this wild plunge of the United States from her own native, and from all Anglo-Saxon, principles of government, down the declivity, and sheer into the gulf to the principles of Rome as perpetuated in the Papacy and maintained by the popes, Leo XIII. sees opened the way to the fulfilment of his declared purpose that “what the church has done for other nations, she will now do for ‘the United States.’” There is no doubt that she will, for what is to hinder? Cuba, Porto Rico, and the Philippines are the peculiar ground of the new activities of the United States upon her newly chosen principles of Rome. Cuba, Porto Rico, and the Philippines are solidly Catholic, and subject to the Papacy in the latest appointed apostolic delegate, Archbishop Chapelle. Here, the Papacy in full possession, and the United States occupying and governing only upon Roman principles, she finds the fullest possible opportunity to wind the United States inextricably in her net, and indeed do for this nation now what she has done for other nations. The republic of Rome which had apostatized into imperial despotism, she inveigled and sunk in the abyss of eternal ruin. The barbarians who were the instruments of the divine wrath in sweeping away the corrupted Roman Empire, these also she corrupted, and filled Europe with her own anarchy throughout her own Dark Ages. And now the republic of the United States, which has so fast and so far followed the course of the republic of Rome to imperial despotism, will also sink in the abyss of eternal ruin; and through this, and at the same time, she will fill with her anarchy to the same annihilation, all the other nations.

And this dire work of Rome is made the more speedily certain from the fact that professed Protestantism in the United States and the whole world has completely espoused papal principles, stands so fully upon papal ground, and is so entirely friendly and at one with the Papacy. It has abandoned the principle of the Gospel, and puts its dependence only upon law. It has repudiated the principle of freedom of choice in the divine government—government by consent of the

governed—and has espoused only the principle of force. As a consequence “all that dwell upon the earth” must be compelled to worship the beast and his image, whose names are not written in the Book of Life of the Lamb slain from the foundation of the world. Revelation 13.

And thus “Babylon the great”—mother and daughters—“is fallen, is fallen, and is become the habitation of devils, and the hold ‘of every foul spirit, and a cage of every unclean and hateful bird;” and the “voice from heaven” sounds, “Come out of her, My people, ‘that ye be not partakers of her sins, and that ye receive not of her ‘plagues.’” She has “made all nations drunk with the wine of the ‘wrath of her fornication;’” and “by her sorceries were all nations ‘corrupted.’”

ALONZO T. JONES.

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