Earlier text: GOD'S ESTIMATE OF SERVICEIN New York City, the other day, a colored minister, a missionary home from Africa, was obliged to remark that "there had once been a time when the Northern States were full of friends of the black man, who both dared and cared to speak for him at any and all times. But these friends are dying out, and their mantles have not fallen on the shoulders of those who remain." Possibly much of this is because the black man is now more in a position to speak for himself than he was in those days. Possibly some of it is, as suggested, in the greater dearth of such friends of the black man now than there was formerly. Temperance Is Reason’s Girdle
It was Jeremy Taylor who said: “Temperance is reason’s girdle and passion’s bridle, the strength of the soul, and the foundation of virtue.” THE HEAVENLY PATTERN.
By C. H. Keslake
C. H. KESLAKE. (New Brunswick, N. J.) “SEE, . . . that thou make all things according to the pattern showed to thee in the mount.” Heb. 8 : 5. This referred to the sanctuary which Moses was to build. He was to make it in every particular after a pattern showed to him. The pattern itself was the heavenly sanctuary. When God gave instructions to Moses regarding the building of the sanctuary, the reason given for its construction was that the Lord might dwell among them. This was its primary object. Yet, as we all know, it was also used for the work of the priesthood, and that was in relation to sin. Now it is perfectly plain that had it not been for sin, there never would have been any need for such a structure as Moses was to build. Where God intended to dwell originally was in man. Man’s heart was to be the temple for God to dwell in; and when that “temple” was made, it was made after a “pattern.” “And God said, Let us make man in our image, after our likeness.” Every part of this “house” was absolutely perfect when it came from the hands of the Creator. But when sin came in, this beautiful structure was cast down—fallen and ruined. And yet God did not leave it. That which he purposed from eternity he will carry out. Accordingly, the plan of salvation, previously devised, was set in operation as soon as man fell. From that time the work of restoration and cleansing has been going on. In the sanctuary above Christ has been ministering as high priest, in order that this human “sanctuary” might be thoroughly cleansed, and made fit for the indwelling of God’s own holy presence. And as we have seen, when the work in heaven is finished, it will be because the work on earth has been finished. Now, in all the years that this work has been going on, God has never taken his mind off from us. We—his house—have been the particular object of his attention, and all things in heaven and in earth have been made subservient to this one aim. Not even Christ—the outshining of God’s glory—was excepted. Yea, it will be true of Christ in this respect, as in all else, “Without him was not anything made that was made.” John 1 : 3. “The counsel of peace shall be between them both.” Zech. 6 : 13. When David was king over Israel, and the land had rest, his mind was exercised in reference to God’s house. He remembered that from the days of the wanderings of Israel in the wilderness to his time, God’s dwelling place had been “within curtains”—referring to the sanctuary that Moses built; and he determined to build God a permanent dwelling place. 2 Sam. 7 : 1, 2. But this was not as God would have it; and so we read, “Thus saith the Lord, Shalt thou [David] build me an house for me to dwell in? . . . The Lord telleth thee that he will make thee an house.” Verses 5–11. Concerning the one through whom God would do this, the Lord says, “I will be his father, and he shall be my son.” Doubtless many, giving this only a cursory reading, will understand it to refer to Solomon and the temple he should build. And so it did in a limited sense; but the fullness of God’s thought in this matter was not in Solomon, nor in the house he should build, but in CHRIST; for thus it is spoken of Christ by the Holy Ghost, quoting this very language in 2 Samuel: “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” Heb. 1 : 5. As, therefore, Christ is the Son referred to in the promise to David, so also are “we” the house that God would build and cleanse and make a habitation for himself. “In whom ye also are builded together for an habitation of God through the Spirit.” Eph. 2 : 22. And in it all, and through it all, the pattern after which his work is to be accomplished is Christ. WITH HIM HE GIVES ALL THINGS.
WILL He that spared not e’en his only Son,
But gave him for us all,
Refuse the humble prayer of anyone
Who on his name shall call? Will he refuse to grant my heart’s request,
For which I longing plead?
“Nay, nay, my Lord! If he but sees it best,
Thy slightest wish he’ll heed. “What tender father ever could supply
His hungry child a stone?
And will the Lord not hear thy piteous cry,
And care for thee, his own?” Not only will he give what we require,
But oh, thrice blessed thought!
He gives our hearts their utmost, fond desire,
With wondrous comfort fraught. CHRISTIAN LIBERTY.
By C. H. BLISS
When presenting the claims of the law of God, we are often met with the plea: “I believe in Christian liberty.” “I do not believe that the law is binding,” etc., etc. To this no intelligent Adventist can demur; for we read in the Word, “Ye have been called unto liberty;” and we are exhorted to “stand fast therefore in the liberty wherewith Christ hath made us free;” and Christ says that he has come to “set at liberty them that are bruised;” and “if the Son therefore shall make you free, ye shall be free indeed.” But what does he free us from?—Evidently from the thing by which we are bound. That thing is sin. See John 8:34. Also read Matt. 1:21: “He shall save his people from [not in] their sins.” And what is sin?—The transgression of the law. 1 John 3:4. How, then, does he save us from the transgression of the law?—By giving us a new nature, which is in harmony with that law. Then, and not till then, can we do by nature the things contained in the law. When this new nature is given to us, a new spirit is within us, the Spirit of God; and “where the Spirit of the Lord is, there is liberty.” To us therefore there is nothing binding or compulsory about the law; for we delight in the law, and obey it because we delight in it. “This is the love of God, that we keep his commandments;” and these commandments “are not grievous” to one who is redeemed from the bondage of sin. This is true Christian liberty, and it is the only liberty that any true Christian desires, or can have. A WHISPER TO THE TEACHER.
By H. B. Hartzler
Go, speak to Jesus, first,
Then to the child. Go, let him speak to thee,
Who taught on earth in Judah's waning days,
On mountain slopes, along the pebbly beach,
And on the joyous billows of the sea.
Yes, in the closet hear his voice who spake
As never man did speak. Ask for his mind,
Whose patience bore the burdens of a world.
Ask trustingly: the promise is to thee;
Thou shalt receive. Then meet the child as one
For whom the Saviour died. That ransomed soul,—
God knows,—it may be given thee to lift
The little fledgeling to an angel's seat.
Oh, touch not heedlessly the chords that thrill
To gladness or to woe! Lay gentle hands
On things that tell the tale in other worlds.
Go, speak to Jesus; wait his answering word;
Then tell the trusting child, like one who comes,
Transfigured, from the mount of prayer.
— H. B. Hartzler. THREE THOUSAND SENSIBLE GIRLS.
About two dozen of the smaller girls’ schools throughout the West and South last month graduated almost three thousand girls from their new domestic science courses. All these girls have had not less than eight months’ instruction, while many of them have had two years’ study. And one of the most remarkable facts in connection with these schools is that invariably their domestic science classes could have been as large again this year had the proper facilities been at their disposal at the beginning of last autumn’s term. In nearly every instance the statement is made that the classes will be extended next term. The most creditable thing to the girls in these schools is that of their own volition they invariably chose the domestic science course. In three of these girls’ schools, for example, the principals had given no thought to establishing such a course until, surprised at the general demand, it was instituted at the last moment. At once the classes were filled, and in each of these three instances many applications had to be refused. This trend of the sensible American girl is the more significant when one considers how very recent is the growing change in the belief, which so long has been deep-rooted, that to know anything of the mysteries of the cooking-stove and of the plain practical things of life was beneath a girl’s dignity. When over three thousand girls voluntarily come to their senses, and deliberately elect to know something of browning as well as Browning, it is a very fair indication that all American girls are not quite so silly and heedless of the true elements that constitute a woman’s life as some would have us believe. Our girls fluctuate, just as we all do in America. They have had a period of living on the heights of Parnassus, and held soulful commune with esoterics and æsthetics. They steeped themselves with ologies and osophies until their pretty heads fairly reeled. They were told that these things were “it,” as the boys say, in a woman’s education, and, girl-like, desiring to be of the period, they went in and had great times with a maze of studies which are never heard of outside the walls of colleges, and which are practically of little use. But suddenly they awoke to the fact that a woman’s life is made up of other things besides the mental; and, holding on to the best of what a good college affords, they demanded that the practical part of their future life should enter somewhat into their curriculum. And, as usual, when the American girl sets out to get a thing, she got it. And in getting it she unconsciously showed the woman’s college of America its way toward its wisest and only possible future development as a factor in feminine life. In any outcry for a reform the actual facts are in almost all cases distorted and magnified; and undoubtedly the woman’s college has been made to bear more than it deserved in the criticism hurled against it. That it has failed in its wisest curriculum is not at all surprising when one considers the recent origin of the woman’s college. It had to feel its way: first against absolute opposition, and later against simple tolerance. Only recently has it risen to a place where it has received the recognition to which, as an institution, it was entitled from the very first. Naturally, its promoters erred, and are still erring. But the errors made in women’s colleges are not a whit more flagrant than those made in men’s colleges. There are just as many men’s colleges the training of which is quite as useless to a man for a practical life as there are women’s colleges which utterly fail to grasp the most needful knowledge in a woman’s life. The difference is that men have their useless collegiate knowledge knocked out of them in the business world, and the knocking-out process inflicts the principal pain upon themselves. Women carry their collegiate theoretical knowledge directly into homes of their own, and thus the evil results are not individual. Perhaps, therefore, the curriculum of the woman’s college is really the more important, because it bears more directly upon the lives of others. There is no doubt that the average girls’ college would be more useful to girls themselves and to American domestic life in general if the practical components of a woman’s life entered a little more into its curriculum. It is not an unusual thing to see a girl sent out by a college as proficient in geometry, who, for the life of her, can not keep a simple account of her own expenses correctly, and to whom the correct keeping of the expense account of a household would be an impossible feat. Girls are turned out by our colleges with diplomas telling us how efficient they were in the physiology class, and yet they have absolutely no practical knowledge of their own healthful dressing or hygienic eating. We see Latin scholars who are failures in their own language. I must confess that in my editorial experience I have come across more atrocious chirography in letters from college girls than I would have believed possible. Some day our girls’ colleges will wake up to the fact that for a girl to be able to write an intelligent letter, properly punctuated, and in a handwriting which does not drive a man to profanity, is likely to be of more value to her than the gift to glibly decline a Latin verb. It is a better mixture of the practical with the less useful that is needed in the management of girls’ colleges. That is all. There is no sense in going to the extreme, and sneering, as do some of the radical reformers, at the girls’ college in its entirety. It is just as important that a girl should have good mental discipline as a man, and that mental discipline it is only possible to get at college. But there should be something besides that. As it is now, the college gives a girl only mental resources. It should go further, and give her also a fund of practical knowledge from which to draw when she becomes a wife, a mother, and a home-keeper. That is the field for the women’s colleges—not, by any means, becoming more practical outfitters, but adding the practical to the mental. The day of the purely “elegant” education for a girl is over, and the girls’ college can not afford to overlook and fail to recognize the new tendency. On the contrary, it has an opportunity to step in and become one of the greatest and most potential factors in the life of this nation. It must teach girls more clearly the things which every normal-minded woman must learn at some period in her life, and which thousands of young wives have learned at the cost of many tears and many heart-pangs. Too many girls nowadays marry and “set up” a home, and learn then for the first time what they should have learned before. If the college would become more of a practical institution, thousands of young wives of the future could be spared the awful mess of mistakes that the untrained young housewife makes. It is a cruel experience for a girl to awaken after marriage from her dream that her part in the partnership of love and life was to be only that of an ornamental, and not a practical, worker. Yet we all know girls who go into the marriage state with just such an idea. It is a pitiable spectacle to see a girl whose only means of helping in the income or life of a household is by making a little dab at trimming a bonnet, or bending over some eye-blinding embroidery, or spattering around a little with water-colors, or thrumming mechanically on the piano. One practical idea of housekeeping would outclass all these. This is why the three thousand girls are so eminently sensible who were graduated this spring with some idea of what mean the elements which enter into a home. Granted that a domestic science course can not make a housekeeper any more than a business college course can make a business man, still, the rudimentary knowledge is there. The girl, when she becomes a wife, does not enter a home helpless. She has some knowledge to go on: something to stand on. If after leaving college, she can have some practical experience in her mother’s home and kitchen, she is a wise girl if she avails herself of the opportunity. Then when she goes into a home of her own, her womanly instincts will do the rest. She will, of course, make mistakes. We all do. A wife’s first year at housekeeping is precisely like a man’s first year in business. Young husbands should not forget this. The thousand and one little details that enter into the easy running of a home are just as difficult of acquirement to a woman as are the details of a business to a man. As he makes mistakes upon his initiation into the business world, so a woman inevitably makes mistakes upon her initiation into her world. A young housewife’s mistakes are always most humiliating to herself. They are a keen sorrow to her. It is only through patience and loving sympathy that she can endure them. But she can save herself much, and the college can be a tremendous factor in her future happiness, if the ground of a practical knowledge is laid in girlhood days. The value of what we learn comes when we put to a practical test what we have learned. Then we are glad for everything we have ever learned. This truth each one of the three thousand domestic science graduates will find out. So BRIEF the time to smile,
Why darken we the air
With frowns and tears the while
We nurse despair?
Stand in the sunshine sweet,
And treasure every ray;
Nor seek, with stubborn feet,
The darksome way.
— The Household. DEBT
By Mrs. Geo. A. Irwin
“Owe no man anything, but to love one another,” should be rigidly adhered to by every one who wishes domestic affairs to run smoothly. There is nothing that will more greatly militate against the truth than to have its adherents run into debt, and fail to meet their obligations; and, my dear sister, there is nothing that will so quickly and thoroughly discourage your husband as to have you make it impossible for him to stand clear of any such obligation. We know that, in the majority of cases, the power to keep out of debt lies largely with the wife. Debt should be shunned as a deadly enemy. There is an old saying that we must cut our garment according to our cloth. We all know the limit of our resources, and should plan accordingly. Many receive a regular salary, but do not gauge their outlay by their income; and little by little they find themselves going deeper and deeper into debt, and they do not see how they are ever to get out. Such a man has no heart for anything. Everyone can live within his income, and it is his Christian duty to do so. In this, as in everything else, the trouble lies in the little things. If we take care of the nickles, the dollars will take care of themselves. How many nickles and dimes go for little nothings! If we were to watch the very smallest items, we should find that, instead of always being behind, we should have a little surplus at the end of the week,—perhaps only a few cents; but at the end of the year it would amount to dollars, and be a nice little sum to deposit, and add to, for another year. When a beginning is made, it is surprising to find how easy and interesting it is to enlarge the amount. In many homes there is a fair degree of prosperity, and the husband places in the hands of the wife an abundance for all the domestic expenses; but no thought is given to a time when fortune may change, and shut off entirely the usual income, or reduce it to half its proportions. The example of one young housewife is worthy of imitation by all:— “A prosperous and wealthy young man was pleasantly settled in life. For several years everything went smoothly in his business, but hard times at last overtook him. He had lived beyond his income; and when the pressure came, he could not meet his obligations, and he was bankrupt. With a sad heart he was compelled to tell the news to his wife, and to inform her that their home would have to be sold to meet the demands of the creditors. His wife tried to cheer him with the thought that possibly his situation was not so bad as he thought, and that something might yet turn in his favor. But he knew too well his financial standing to hope for this. “In his great despondency his wife suggested to him that if he would read a chapter in the Bible, as it had been some time since he had read in it, perhaps he might find something there which would afford him relief. She took down the family Bible, placed it in his lap, and sat down beside him. He took it up with indifference, and it fell open of its own accord; and as it opened, a five-dollar bill caught his eye. She suggested that he look and see if there were not others; and to his surprise, he found them, leaf after leaf, until a thousand of them greeted his astonished vision. It was a great mystery to him how five thousand dollars could get into that Bible. The wife soon solved the mystery, by telling him that, by her economy, she had laid aside monthly a certain sum from the generous amount he had furnished her for expenses, because she thought that possibly a rainy day might come, and that she could quietly prepare for it; and so she saved her husband from financial ruin.” We should always have some money on hand in case of sickness or death, or from which to respond to any specially urgent call for help in the cause of God. “The blessing of the Lord, it maketh rich, and he addeth no sorrow with it.” Not that we are to accumulate wealth. We may never have much of this world's goods, and should not wish much; but the blessing of the Lord upon the little we have will make it go a long way, and will be sufficient to supply the actual needs for comfort. Let us seek the Lord for wisdom in the distribution of our means. Our Heavenly Father is abundant in resources. He is not pleased to have his children suffer from poverty or from any other cause. “Our God is a tender, merciful Father. His service should not be looked upon as a heart-saddening, distressing exercise. It should be a pleasure to worship the Lord, and to take part in his work. God would not have his children, for whom so great salvation has been provided, act as if he were a hard, exacting taskmaster. He is their best friend; and when they worship him, he expects to be with them, to bless and comfort them, filling their hearts with joy and love. The Lord desires his children to take comfort in his service, and to find more pleasure than hardship in his work. He desires that those who come to worship him shall carry away with them precious thoughts of his care and love, that they may be cheered in all the employments of daily life, that they may have grace to deal honestly and faithfully in all things.” A FEW QUERIES ANSWERED.
By E. A. H.
SHALL we make ourselves odd to avoid following the fashions? Christians should not take pains to make themselves a gazing-stock by dressing differently from the world. But if, when following out their convictions of duty in respect to dressing modestly and healthfully, they find themselves out of fashion, they should not change their dress in order to be like the world; but they should manifest a noble independence and moral courage to be right if all the world differ from them. If the world introduces a modest, convenient, and healthful mode of dress, which is in accordance with the Bible, it will not change our relation to God or to the world to adopt such a style of dress. Christians should follow Christ, and make their dress conform to God's word. They should shun extremes. They should humbly pursue a straightforward course, irrespective of applause or of censure, and should cling to the right, because of its own merits.— 'Testimonies for the Church,' Vol. I, pages 458, 459. If a dress is perfectly plain, is there any harm in having a slight trail? (1) It is extravagant and unnecessary to have the dress of such a length that it will sweep the sidewalk and street; (2) A dress thus long gathers dew from the grass, and mud from the streets, and is therefore uncleanly; (3) In its bedraggled condition it comes in contact with the sensitive ankles, which are not sufficiently protected, quickly chilling them, and thus endangering health and life; . . . (4) The unnecessary length is an additional weight upon the hips and bowels; (5) It hinders the walking, and is also often in other people's way.—Id., page 459. EXTRACTS FROM CORRESPONDENCE.
I WILL soon be fifty-one years old, but I am glad that the Lord has given me the ability to commit his word to memory. Six years ago a servant of the Lord brought the precious truth to us, and taught us how to memorize verses in the Bible. I have nearly four hundred verses committed to memory; and when I am anywhere without my Bible, and people question me in regard to my peculiar faith, I can quote a “Thus saith the Lord,” and give the chapter and verse where the statement is found. For over a year I have held Bible readings with some of the poorest persons in the city. My friends criticised me, and said that if I went among such a class, no respectable persons would wish me in their homes, and at first I shrank from it. But I knew that Christ never refused to help such persons, and why should I, his servant, shrink from duty when he called, and the people themselves were begging me to come and tell them of Jesus? I shall never forget the experiences I have had. One night as I approached a house noted for its wickedness, which was near where I held my Bible reading, a little girl, who had been to one of my meetings, recognized me, and ran to me, begging me to go and invite her mother to come to the meeting. I said, “Where is your mother?” “On the steps back of the house, with others,” she replied. She took hold of me, and begged so hard that I could not refuse her. I talked to the mother, and asked her to go with me to the meeting. At first she refused, but I talked kindly to her, and at last she went; and she continued to come after that, and would sit with tears in her eyes. She told me that many years before, she had gone to a meeting, but on account of her poverty was treated in such a manner that she resolved never to go again. She was anxious and eager to learn of Christ. At another place where I was to hold a reading with a sick woman, I found eight persons waiting to hear what I had to say. I felt almost too weak to go on, but God’s grace is sufficient for any work that he sends us. The Lord spoke through me; and when we arose from prayer, I saw that all were weeping. The Spirit of the Lord was present in this little company of those who are not noticed by popular ministers and professed Christian people, even if it was only a weak servant who was trying to explain the truth, and they begged me to come again. It is in the byways and hedges that people are starving to-day, but pride keeps many from going to their aid. I have a prophetic chart which I painted myself, because I could not afford to buy one; and as I explain the image and the beasts of prophecy to the people, they become much interested. Since I saw the truth two years ago, my great desire has been to tell others of it. I do not wish to shrink from one duty, no matter what the world says. I wish a clear conscience with God. I am praying that he will give me this town for him. A CHURCH elder sends in a request for a sister in behalf of her husband, who is very ill. It is feared that the cause is cancer of the stomach. Pray for the recovery of this brother if it is the Lord's will, and for the sister, that she may be sustained in this trial. “I have a boy eleven years old, who is very anxious to keep the Sabbath; but my husband is determined he shall not, and leaves his business at the risk of loss to take the boy with him Sabbaths. He is an obedient boy, and I have tried to bring him up in the fear of the Lord. I ask an interest in the prayers of the sisters for our family, and the work I am trying to do.” “Seeing in the REVIEW that all requests for prayer are remembered in a definite manner, I write you in behalf of my two children. Will you pray that they may be converted? They are far, O so far, from Christ, and it is killing me. I have tried to bring them up right. My son is twenty-two, and my daughter eighteen. I do try to trust the Lord for their conversion; but when I think of the shortness of time, my heart grows sick with yearning for them.” THE THIRD ANGEL'S MESSAGE.
Its Basis in the Seven Trumpets.
We are now to study the place of the great nations of the earth, in their relation to the Third Angel's Message, considered from the basis of the line of prophecy of the Seven Trumpets in Revelation. The first thing in order, therefore, is to discover that the Third Angel's Message really has a basis in the Seven Trumpets. This, however, will be easy; for it is made perfectly plain in the Scriptures. Let us begin with the Third Angel's Message,—Rev. 14:9,—and follow backward its direct connections. The first words in the wording of the Third Angel's Message are: “And the third angel followed them.” This shows that some have gone before, whom the third angel “followed.” Take, then, the preceding verse: “And there followed another angel.” This shows that an angel has also preceded this one, which, when this one follows, makes it “another.” Go back now to the sixth verse: “And I saw another angel.” This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be “another.” Following back in the book of Revelation, we find no angel, except the seventh trumpet angel, until we come to the first verse of chapter ten; and there we read: “And I saw another mighty angel.” This expression, as before, certifies that, before this, there is an angel, which, when this one comes forth, causes him to be spoken of as “another.” Following further back, we find no angels, except the sixth and the fifth trumpet angels, until we reach the last verses of chapter eight; and there we reach the primal, and read: “And I beheld, and heard an angel”—not “another angel,” but, primarily, “an angel.” Thus, beginning with Rev. 8:13, there is a series of angels connected by the word “another,” straight through to the third angel with his message. Thus:—
“I beheld, and heard an angel.” Rev. 8:13.
“And I saw another mighty angel.” Rev. 10:1.
“And I saw another angel.” Rev. 14:6.
“And there followed another angel.” Verse 8.
“And the third angel followed them.” Verse 9. But now notice: That angel in Rev. 8:13, the first in this series that connects straight through to the third angel,—this angel comes in right in the midst of the series of the Seven Trumpets. The first four trumpets sound in Rev. 8:7–12. Immediately following the fourth, between that and the fifth trumpet angel, comes in the first one in this other series of angels that connects straight through to the Third Angel's Message. And this angel of Rev. 8:13 not only comes in in the midst of the seven trumpet angels, but his word relates directly to the remaining three of the seven trumpet angels. Thus reads the whole verse: “And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!” These three woes belong with the last three trumpets, one with each. This is certain by the fact that, when the fifth angel's work is ended, it is written: “One woe is past; and, behold, there come two woes more hereafter.” Rev. 9:12. And when the sixth trumpet is ended, it is written: “The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.” Rev. 11:15. Thus, it is plain that the three woes pronounced by the primal angel, who comes in in the midst of the Seven Trumpets, are expressive of the character of the last three of the Seven Trumpets. Then, just at the end of the sixth trumpet, and before the sounding of the seventh, we find the words: “And I saw another mighty angel come down from heaven,” etc. And this angel gives his message before the seventh trumpet sounds, because he speaks directly of the seventh trumpet as yet future, in the words: “In the days of the voice of the seventh angel, when he shall begin to sound,” etc. Rev. 10:7. Then, when the seventh angel does sound, it is written: “And the seventh angel sounded. . . . And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great.” Rev. 11:15–18. Thus, under the sounding of the seventh trumpet angel, there comes “the time of the dead, that they should be judged;” and along with this comes that “other angel,” in Rev. 14:6, 7, “having the everlasting gospel to preach, . . . saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment IS come.” Rev. 14:6, 7. “And there followed another angel, saying, Babylon is fallen, is fallen.” “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God.” Rev. 14:9, 10. And of the events that occur under the sounding of the seventh angel, one is, “Thy wrath is come.” Further: the Third Angel's Message is followed immediately by the coming of the Lord; for it is written: “I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.” Rev. 14:14. It is at the coming of the Lord that the saints of God are rewarded. For he says: “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. 22:12. And one of the events that occur under the sounding of the seventh trumpet is “that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great.” Thus, by every consideration of the word of God on the subject of the Third Angel's Message and the Seven Trumpets, it is certain that the Seven Trumpets are a basis of the Third Angel's Message. This being so, it is certain that the Third Angel's Message is held in view from the very first of the Seven Trumpets, unto the last one. Therefore, in studying the Seven Trumpets, from beginning to end, we are studying the Third Angel's Message, from its foundation unto its end.