Earlier text: General ArticlesHOW THE BIBLE CAME FROM GOD.
By Daniel Van Pelt
Up on the top of the mount,—of dread Mount Sinai,—Moses received the two tables of stone. On them were written, by God's own finger, the law of the ten commandments. Could we but learn that the whole book of Holy Scripture was in some such way prepared by God,—written by his own hand,—it would be easy to comprehend how the Bible came from God. No one, however, has ever maintained such a theory of inspiration. But might not God have so possessed himself of the different men who composed the various parts of Scripture, that he, as it were, used their hands to write the words which he wished to be recorded for the instruction of men? If he had so done, it would practically have served the same purpose as actually to have written with his own divine finger. It would, with equal certainty, have been the word of God as given by himself. But if God had used these holy men of old thus (and some claim that he did) as mere instruments,—as mere pens, so to speak, in his hand,—would the characteristics of these different men have shone so clearly through what they wrote? Would there not have been a severe and solemn sameness from one end of Scripture to the other? Would it not have been all the same whether David or Solomon, Isaiah or Moses, Paul or Peter, penned the words? Could we have known the man from their writings! But this sameness we do not find; we find that the writings of one or the other are just such as we should expect from his known temperament, or the circumstances of his history. In some way, then, God used these holy men as men; as variously constituted, with minds and faculties of their own. He employed them in no mechanical way. As we read the Bible we observe certain very striking things. We behold Jehovah appearing unto Abraham, and telling him of future prosperity and greatness; that is, he holds audible converse with the patriarch, as a man speaketh with his friend, face to face. We see Moses in the mount, looking at heavenly things of which he must construct patterns upon the earth; namely, the tabernacle, with the priestly services and ceremonies thereof. We hear voices coming from Heaven to men, revealing strange portents. Later on we find prophets speaking with confidence about great future events; and specially about the coming of a great person, ages hence. We notice marvelous reasonings in the epistles, and mysterious signs in the closing book of Scripture. Now such things as these clearly came direct from God. They were special revelations, undoubtedly given by God; and necessarily so, as else they could never have been known. Neither is there any difficulty or obscurity about the way in which they were given by God; we, as it were, hear them with the ear, and see them with the eye. Is this, then, the inspiration of which the Bible speaks when it says: "All Scripture is given by inspiration of God?" is this the way the Bible came to be? No; for if things unknown and unknowable alone constitute what was given by God, then a very large part of the Bible cannot be ascribed to him. For what becomes of all the historical matter it contains, whether in Old or New Testament? Such things as historical events were known by the writers before they wrote them, were known among the people; it needed no special aid from God to know them. But now as we look into some of these Bible histories, what do we observe? There is, for instance, that wondrous history which opens the volume. "In the beginning God created the heavens and the earth." The ring of eternity is in these words! But let us reckon from the creation of man, recorded in the first chapter of Genesis, to the death of Moses, in the last chapter of Deuteronomy; and more than twenty centuries intervene. How many volumes would be required to describe the history of the world from the time of Alexander the Great to the present hour? Yet the history of a period equally long is contained within a few pages of our ordinary Bibles. So hear what John says at the close of his gospel: "And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written." Why, then, leave out so many things, and complete the history of Christ within a few leaves of a single book? With such a vast amount of material before them, why and how did Moses and John select only certain parts? Ah! here entered the wisdom of God. He directed the minds of the writers in the choice of essentials; and so far what they wrote, of all that might have been written, was given by God. As, then, matters strike us thus far, inspiration of the Bible seems to include the revelation by God of the unknown and unknowable things; and the selection by God of known things. Such revelation made by God, and such selection directed by him, resulting in the sacred Scriptures, made them the gift of God. Thus we may look upon the whole Bible, part by part, as given by God. But we have hardly reached the true nature of inspiration as yet. Special audible, visible, or prophetical revelations, are means towards it. Selection of essential from among known matters, is one of the results of it. But neither states of ecstasy or exaltation, accompanying and facilitating revelation, nor suggestion, or direction, or superintendence in selection, either separately or combinedly, constitute inspiration. It is something deeper and more radical yet. The question remains, How did God reach these writers? How did the bible come from God through men? The answer is Scripture's own: "Holy men of God spake as they were moved by the Holy Ghost." The world of thought and emotion is a strange world. Thoughts come and go; feelings are awakened and pass away,—and we know not whence they come, nor whither they go. It is indeed a world of caprice and waywardness. The body is subject to rigid laws. We must eat at regular intervals. We open the eyes, and the eyes must see. We move the feet, and the body must move along. Force may compel the body to occupy a certain position, even though we desire it not. It is different in the realm of thought and feeling. We discover no such rigid exactions here. Thought will be free, and the feelings cannot be forced. The influences at work are inscrutably subtle. We have a thought. Whence came it? Why came it just now? Why came it at all? Again, how did this feeling come so strongly and so suddenly upon us? We did not call it; it came unbidden! But just in the midst of this subtileness of influence, this caprice and wild freedom among the thoughts and feelings, we discover vast opportunities for the operations of God's Holy Spirit. It takes the man entirely as he is; makes no dead instrument of him, but uses him with all his peculiarities of mind and character. The thoughts come; the feelings are aroused; they move in the channels in which the man's other thoughts and feelings have moved and do move,—he speaks, he writes, and lo, the things that come from him are of God! These things came not by the will of the man, the writer; he did not sit down with the purpose of laboring to produce the thoughts. The thoughts came upon him by special divine influence, and what he thought and felt he brought forth in his own way. Yet in a high and real sense, also, what he brought forth was eminently of God. Thus came into existence the poetry of the Bible: the songs of David, the proverbs of Solomon, the deep reflections of Job. Thus the prophets spake, with the still more special aid of visions and voices superadded. Thus, in a natural and yet supernatural way, was Paul sustained in his high and abstruse reasonings. Thus entered the thoughts into the hearts of Paul and the other apostles, which took shape in tenderly affectionate counsels, and faithful and searching rebukes and expostulations. Thus the historians, as their eyes glanced over the teeming field of history, were strengthened and enlightened in their judgments, to choose the right and appropriate circumstances for the sacred record. Feeble, very feeble, after all we can say, must ever remain our conception of the great and wonderful fact of inspiration. Yet what we have just been saying may help along, at least to some extent, to make us understand how it is that the Bible, though written by men, came from God. His influence over the minds of these holy men could be, and was, direct and potent. He could and did so convey his truth unto them, that they need not be mistaken about its being from him. His influence, of course, was still near as they wrote. His omniscient eye was upon them, and he could prevent errors in the presentation. Therefore we can have perfect confidence that the Bible given by God not only contains, but is, his everlasting truth. We can build upon it for eternity! We can point humanity to it for the solution of all our doubts and fears, for the creation of mighty hopes that swallow up the grave itself! The Bible is an unspeakable gift, direct from God. Let men see to it how they use that gift!—Rev. Daniel Van Pelt. And now abideth pride, fashion, extravagance, these three; but the greatest of these is pride—simply because it is the root of the whole matter. Destroy the root, and the tree will die. It is hardly worth while to waste ammunition in shooting at fashion and extravagance as long as the root is alive. Most persons say it does not matter how people dress; pride is in the heart. Very true, but straws show which way the wind blows. A plain exterior may cover up a proud heart; but depend upon it, a fashionable exterior seldom, if ever, covers up a plain heart. Some rules work two ways, but some will not. A lady once asked a minister whether a person might not be fond of dress and ornaments without being proud? He replied, "When you see the fox's tail peeping out of the hole, you may be sure the fox is within." Jewelry and costly and fashionable clothing may all be innocent things in their places, but when hung upon a human form they give most conclusive evidence of a proud heart. "But is it possible that a man can be found at this advanced age of refinement that dares to write or speak a word against pride and its consequences? The large majority of that class of men died and were handsomely buried some time ago. Now the pulpits have nearly all shut down on that style of preaching. The fact is, we have passed that age, and are living in better times. Our fathers and mothers were far behind the time. They were good enough in their way; but they would not do now. They wore plain clothes, worshiped in plain churches, and sung old-fashioned hymns. They talked and acted like some old pilgrims that were looking for a better country." But they are nearly all out of the way now, and the people have a mind to try a different route. "We can be Christians now, and do as we like." Yes, indeed. We can have fine churches, cushioned seats, costly carpets, a fashionable preacher, and have all our singing done to order. Why, in some of our modern churches the majority of the choir are not even members of the church; and they do sing so sweetly! perfectly delightful! The music rolls over the heads of the congregation like the sound of many waters. Not a word can be heard; but the sound is glorious. Sometimes one sings all alone for a while, then two, and pretty soon the whole choir will chime in until the whole house is filled with the most transporting sound. Now, if this is not singing with the Spirit, and with the understanding also, then what is it? that's the question. I know it is a little risky to speak out against pride at this day, because the church is full of it. It is of no use to deny it. And hundreds who occupy the pulpit, whose duty it is to point out these evils plainly, are like dumb dogs; they don't even bark at it. They just let it go; and go it does. And in proportion as pride gains in a church spiritual power dies out. They will not, cannot, dwell together, for they are eternal opposites. It is a sin and a shame for men and women professing Christianity to spend money the way they do to gratify a proud heart. There are many evils in the land and in the church, but I doubt if any one evil is doing more harm than pride. It has stolen into the church by degrees, and now rules with a rod of iron. Churches that were once noted for their plainness, and whose law still stands against pride and fashion, are practically powerless on the subject. The religion of Christ is pure, peaceable, gentle, easy to be entreated, and full of mercy. All Christians are baptized with one Spirit into one body. They mind not high things, but condescend to men of low estate. Their highest ambition is to honor God with all they have and are. They are not puffed up, not conformed to this world, but transformed by the renewing of their minds. There is no such thing as a proud Christian; there never was, nor ever can be. Pride is of the devil—it originated with him; and he is managing it most successfully in destroying souls.—Bishop Weaver. Thanks for Something to Make Smoke
An old colored woman in her wretched little hut, was asked, "How do you manage to live in such a smoke?" She replied, "Why, honey, I say, thanks to the Lord that I have got anything to make a smoke with." The Sabbath School.
By George I. Butler
ONE of the saddest things to meet is the breaking down of mental power long before the close of life. Many wrecks of this sort appear all around us, not because it need be so, but because of wrong habits. Many get the idea they can learn nothing important after they are forty or fifty years of age. No doubt it is difficult for those to do so who have never cultivated habits of study. After the mind has become rusty from inactivity, it requires a great effort to make it bright and clear. Like a rusty old sword, it requires a great effort to burnish it. Though it may never become what it might have been, yet patience and perseverance will accomplish wonders. I recently cut from a paper some interesting and encouraging items, bearing on this point: "Socrates, at an extreme old age, learned to play on musical instruments. Cato, at eighty years of age, began to study the Greek language. Plutarch, when between seventy and eighty, commenced the study of Latin. Sir Henry Spellman neglected the sciences in his youth, but commenced the study of them when he was between fifty and sixty years of age. After this time he became a most learned antiquarian and lawyer. Dr. Johnson applied himself to the study of the Dutch language but a few years before his death. Ludovoico Mondaldesco, at the great age of one hundred and fifteen years, wrote the memoirs of his own times. Ogilby, the translator of Homer and Virgil, was unacquainted with Latin and Greek till he was past fifty. Franklin did not commence his philosophical pursuits till he had reached his fiftieth year. Dryden, in his sixty-eighth year, commenced the translation of the Ænead, his most pleasing production." These are certainly very remarkable instances, but not more so than many others which might be mentioned. Baron Von Humboldt's mind seemed almost as bright and clear when he was ninety as it ever was, and he was one of the ablest men of the century. The present statesmen, whose names are most famous in Europe, such as Lord Beaconsfield, Bismarck, the Emperor William of Germany, Prince Gortschakoff of Russia, and others who might be mentioned, range from sixty-five to ninety years of age. These facts clearly show that it is not necessary for the mind to break down at forty or fifty. What a pity there are so many mental wrecks in middle life. What a loss to the world, and to the parties themselves. The mind is the noblest part of us, and should be cultivated by study, and kept strong by proper habits of thought. It is a physical law of our existence that proper exercise gives increase of strength. This is so physically, mentally, or morally. If exercise gives strength to every limb, and every faculty, physically and mentally, is it not a duty for those entering the school of Christ to take advantage of this fact, and gain all the instruction and knowledge possible, and thus become intelligent Christians? I love that phrase, "intelligent Christians." Though ignorant and weak-minded people may be true Christians and be saved if they have a use to advantage the opportunities and gifts granted them, yet how much more satisfactory and useful to be intelligent, to have the mind filled with good thoughts, and thus be able to bless others. Those who have given themselves up to the world, laboring earnestly for the things that perish, till in middle life, when they commence to serve God, have an important work to do. It will take an effort to turn their mind in the opposite direction, and cultivate those faculties so long neglected. They have no time to lose. It will not do for them to settle down to a lazy, listless life. He is under the more obligation now to be active, in order to redeem the past, and recover all the strength possible, which was lost in the past by the mind being perverted to a wrong object. Such should study the sacred Word earnestly, and other good books, and become intelligent concerning what the Lord says. Is it not a disgrace for men and women with mind and understanding, to be unable to give a reason why they believe as they do? Such matters relate to eternal things. They are all important. Yet how few professors are really intelligent in matters of faith. It is because the mind is not exercised, and the reasons of faith not studied. All our people should cast their influence in favor of the Sabbath-school. They cannot do this without attending themselves, and learning the lessons. All should do this, not only for the encouragement of the children, but for personal improvement, to keep the mind sharpened up by exercise, bright and keen. It is a terrible shame for people who have not been greatly injured by sickness, to have their minds become a wreck in middle life. It is a confession of abuse of the noblest part of us. There is no need of it. We have heard of a good old German sister, who, at the age of eighty, could not read a word of English. Yet she studied till she could read Elder Andrew's "Sabbath History," containing several hundred pages, all through herself. What a record for those who think they never can learn anything because they are forty or fifty years of age. Let us put aside every habit that hinders us from becoming intelligent. Central City, Neb., Sept. 24, 1880. REV. DR. TALMAGE (Presbyterian), of Brooklyn, has a baptistery in his Tabernacle. Recently he immersed eighteen converts, sprinkled water on others, and announced himself ready to "pour" those who wished to be poured. This is said to be liberal. It reminds us of what is said to have occurred some years ago in the West. One of the converts, Joseph Duncan, desired immersion. The preacher opposed it. Others also wished to be immersed; and the minister preached on the subject, taking the position that baptism means sprinkling, pouring and immersion, all three, and announced himself ready to baptize the converts, about twenty in number. Eleven stood up for sprinkling. Among them was Joseph Duncan. Those who wished to be "poured" were called up. Joseph Duncan being one of the number, the preacher whispered, "I thought that I baptized you a little while ago." But Joseph replied, "No; you are mistaken; you have not baptized me yet." Whereupon Joseph was "poured." It appearing that several held out for immersion, the people repaired to a stream of water near by, and when the converts presented themselves for immersion Joseph Duncan was among them. The preacher was surprised, and said, "My brother I have already baptized you. I thought you were among the first; I know you were among those that were poured!" "That is true," said Joseph; "That is true; but you have not baptized me yet. In your sermon, you told us that baptism means to sprinkle, pour, and immerse. If your preaching is correct, I am only two-thirds baptized. I have been sprinkled and poured, now I demand immersion, so as to complete the requirement." Confounded by Joseph's logic, the liberal minister was obliged to yield, and immersed the persistent convert. Joseph was right. A good many do as he did, though not always on the same day. It is first sprinkling in babyhood, pouring when older, and finally immersion, to satisfy the voice of conscience. We never knew the order reversed—never knew a convert to begin with immersion and end with sprinkling. Our liberal friends are too liberal. They make for themselves a great deal of trouble, and make for deluded converts a great deal of unhappiness. Better immerse believers at once; or if they really believe that the word for baptism includes the acts of sprinkling, pouring, and immersion, perform these acts at once, and so end all doubt by doing what, according to their theory, baptism, in its various meanings, requires.—Exchange. A LITTLE boy was away from his city home, spending a few weeks in the country. On being asked one day if he was not homesick, his prompt reply was, "No, sir; my mother is here." His best earthly friend was with him and he was contented and happy. And so it is with the child of God. In this world he is away from his heavenly home. There his best friends and kindred dwell. There are his treasures; there his possessions lie. And yet though he often turns a wishful eye homeward and heavenward, he is not homesick, because his Father, his best friend, is ever nigh. He has a refuge in him; a very present help in all his troubles and trials. He draws near to him day by day, and finds it good so to do. In child-like confidence he casts all his cares and burdens upon him, and is at peace. Plain Dress and Social Prejudice
A PLAINLY-DRESSED little lady from San Francisco recently appeared at a California watering-place and was snubbed by all the ladies. She sent home for her best dresses and all her diamonds. After her trunks arrived she went to breakfast in a magnificent morning dress made by Worth, and profusely ornamented with diamonds, and her two little children were dressed in the height of fashion. Everybody seemed anxious to make amends for past slights, but she was extremely distant to one and all. She cut them in this way for a week, then packed up her nine Saratoga trunks and sent them home, and resumed her plain and comfortable vacation clothes. TRUE friendship, like the precious metals, becomes brighter by use; but that which is false soon becomes corroded by the rust of selfishness. HOW TO KILL OFF YOUR SUPERINTENDENT.
By Sabbath Recorder
Let him know that, as a teacher, you can manage your own affairs without his assistance. There are several ways by which you may communicate this information, all or any of them warranted to do the business without a personal announcement; for instance, when he speaks from the desk, be as oblivious as possible of the fact by reading a paper, talking to your class in an undertone, taking account of attendance, finishing up some story you were telling, or taking the class contribution. When the school is asked to sing, remain stoically indifferent to the fact by keeping your seat, thus showing as little respect for the well ordering of the school as could well be. In time of prayer, allow your class, if children, to gaze about the room, occasionally laugh and whisper, to the great annoyance of such as would join in the prayer. In the recitation, seek to entertain the scholars simply, thus killing both ways. Do not attend the appointments of your superintendent. Be sure and let him know, by your absence from teachers' meetings, that you are entirely competent to teach a Sabbath-school class without anybody's assistance, and prefer to teach your own way. If you are the pastor of the church also, studiously refrain from speaking a word of encouragement or approval from year to year to him whose burden at times seems more than he can bear. Let him know unmistakably by such kind of recognition of service, that all his anxiety, his continuous effort to make a success of his school, his hard, self-sacrificing labor goes for naught, humanly speaking.—Sabbath Recorder. When Prayer Is Not Prayer
SAYS a devout writer: "There are moments when, whatever be the attitude of the body, the soul is on its knees." But there are moments, too, when, though the body be on its knees, the soul is strutting about on rhetorical stilts, parading in lofty self-sufficiency its tinsel glories before a knee-sore audience. Something of this kind might have been seen the other day at an anniversary occasion. The school and audience were told that they would be led in prayer. But, instead, they were led from prayer by the high strutting leader, while he told the Lord, with a flourish of language, the history of the Sunday-school cause from its beginning. He depicted the marvelous growth and accomplishments of that particular school. He lauded the faithfulness and self-sacrifice of its teachers; the punctuality and liberality of its scholars; the energy, ability, and self-denying labors of its superintendent; and a multitude of other things, ending with an eloquent compliment to the pastor of the church and the audience before him. It was, in its way, very striking. It was in some aspects instructive. But it was not prayer, nor any kin to prayer. We wish we could say there was never anything like it before or since.—S. S. Times. Christ Known Through His Spirit
By Leighton
As the sun can be seen only by its own light, so Christ can be known only by his own Spirit. The sun can make dark things clear, but it cannot make a blind man see them. But herein is the excellency of this Divine Sun, that he illuminates not only the object, but the faculty; doth not only open the mysteries of his kingdom, but opens blind eyes to behold them.—Leighton. THE HOUR OF HIS JUDGMENT COME.
By Uriah Smith
THIS will be true when the message of Rev. 14:6, 7, is fulfilled; for so it declares: "Fear God, and give glory to him; for the hour of his Judgment is come." Whenever God's word announces anything concerning the Judgment, every mind should give attention, every ear should listen. This is something which concerns all mankind. Other subjects may not interest, because they may treat of things with which we have no especial connection. Not so the Judgment. All are concerned here. For between us and the future world, the searching ordeal of the Judgment inevitably lies. None can escape it. Every member of the human family must pass its trying test, and receive from its decisions a sentence that will determine his or her condition for all that period covered by the fearful word—Eternity! Let us then not carelessly nor irreverently inquire what, and when, the Judgment is, to which we are brought by the message before us. This Judgment is a part of the gospel; for the everlasting gospel is what the angel was sent to preach, and all that the prophecy brings to view of his preaching is this appeal to all the people to fear God and give glory to him; for the hour of his Judgment is come. In the gospel scheme, then, where does the Judgment have a place? and what is it? The gospel is the good news of pardon and salvation through Jesus Christ. And this salvation is secured to us by the following acts on the part of Christ:— - Coming down to earth to establish, as prophet and teacher, the new covenant with his people.
- Dying as our sacrifice.
- Ministering before the Father, as our priest and mediator, during the gospel age.
- Coming again in the clouds of heaven to raise the righteous dead and change the righteous living.
- Clothing them with immortality, and giving them positions of surpassing glory in the kingdom which he shall establish, which shall never end.
But the great event which determines for us all the momentous question who shall be the subjects of Christ's eternal kingdom, is the Judgment of the great day. This fixes the destiny of every one. Paul says that we must all appear before the Judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done whether it be good or bad. 2 Cor. 5:10. And he told the Athenians that God had appointed a day in which he would judge the world in righteousness by that man whom he had ordained, whereof he had given assurance unto all men in that he had raised him from the dead. Acts 17:31. And when John, in prophetic vision, saw a great white throne, and One sitting thereon before the glory of whose face the earth and heavens dissolved and disappeared, he saw the dead stand in the presence of that Being, and receive judgment according to the things written in the books. Among the great events of the gospel, the Judgment thus holds an important and prominent place. It transpires at the conclusion of human probation. It declares the result of the working of the plan of salvation for 6000 years. The gospel is one gospel, but it embraces distinct and separate truths, which, at different times, become leading themes of its proclamation. Thus, in the first years of what is known as the gospel dispensation, the burden of evangelical preaching was a crucified and risen Saviour; or, the fact that Christ had appeared in the flesh as a sacrifice for men. In the days of the great Reformation, it was justification through Christ, without the intervention of a human priesthood. As we draw near the end, when the Judgment is impending, and the everlasting kingdom of Christ is to be established, taking such only among the living as are ready to enter therein, this fact, as a matter of course, and from the very nature of the case, rises into prominence, and becomes the leading idea to be urged upon the attention of the people. So in Matt. 24:14, when the kingdom is about to be established, it is called, "This gospel of the kingdom;" the same gospel as at the beginning, only bringing out more prominently the establishment of the kingdom which the gospel embraces, and which is then soon to be set up. And in the passage before us in Revelation, it is the everlasting gospel; but it here brings to view especially the Judgment, which is the great event impending when this message is given. By the expression "everlasting gospel," we are not to understand a gospel which is to be preached everlastingly, and never end, but one, the work and results of which are everlasting, being accomplished once for all. The proclamation of Rev. 14:6, 7, is therefore a second advent proclamation, and can be in order only when the second coming of Christ and the Judgment are near at hand. This consideration alone effectually bars all attempts to apply this message to any movement in generations past. But as some, in obedience to a prevailing impulse which inclines people to locate all important events "not in your day or mine," attempt to find this message in past ages, even going as far back as the days of the apostles, we inquire if anything has transpired in those ages which can be urged as a fulfillment of this prophecy. The apostles did not proclaim the hour of God's Judgment come. It would not have been true if they had proclaimed it. Instead of this, they pointed to the future for that event. Paul reasoned before Felix of a Judgment, not come, but to come sometime in the future. Acts 24:25. And he told the men of his generation, not that a day had come, but that one was appointed still in the future, for that purpose. Acts 17:31. He also expressly wrote to the believers in Thessalonica, that Christians should not expect that day till after the long period of papal apostasy. 2 Thess. 2:3. The temporary preaching of the millennium near the close of the 10th century did not fulfill the prophecy. For those engaged in that work did not proclaim the hour of God's Judgment come. It would not have been true if they had proclaimed it. And, moreover, that movement was based on a mistaken application of the prophecies respecting the thousand years. The reformers did not fulfill this prophecy. Martin Luther held and taught that the Judgment would not come for 300 years from his day. The "Fifth Monarchy Men" of Cromwell's time did not fulfill it. For that movement was unscriptural and fanatical, limited in extent, and brief in duration. But we come to our own time and find a movement which shook the churches of all Christendom. We find men moved as if by a divine impulse, giving utterance to a definite and specific proclamation through Europe, Asia, and Africa; while a thousand ministers took up the theme in the more enlightened lands of England and America. We find them sending forth the tidings to every missionary station on the globe. And what was it? The announcement of the advent near; the proclamation of the soon coming of Christ, and the end of the present dispensation. The great Advent movement of the last 33 years cannot be ignored. Many may affect to regard it as a very insignificant affair, and reserve their heartiest terms of contempt for occasions of its mention. But it matters not that multitudes are blind to the importance and significance of this movement. The Scribes and Pharisees saw in Christ himself only a malefactor worthy of death. But the sound has gone forth, and who has not heard it? This is enough. Those who were engaged in preaching the soon coming of Christ between the years 1840 and 1844, claimed to be giving the first message of Rev. 14. And the movement answers to the prophecy in every particular. - It answers to it in time; for it has come forth at the very time when all prophecy and all signs show that the end is at hand.
- It answers to it in the nature of the message proclaimed; for it points to the Judgment.
- It answers to it in extent; for it has gone to all the world.
Now, no movement ever took place at the very time when such a movement was predicted to occur, and accomplished the very work specified in the prophecy, without being a fulfillment of that prophecy. In the great advent movement of the present generation, therefore, we have a fulfillment of the first message of Rev. 14, which announces the hour of God's Judgment come. The nature of this Judgment will be considered at a future time.