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Review and Herald, Vol. 45, No. 7.

THE COMING REIGN OF TERROR

Review and Herald

Feb 11, 1875

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 11, 1875

THE COMING REIGN OF TERROR.

By W. N. Pile

(Concluded.)
4.—Free-love. As a natural concomitant, or rather an integral part of Socialism, we have—as they did in the French Revolution—free-love. The corrupt masses are clamoring, as did the French, for unrestrained license. Divorce, adultery, and libertinism are rampant. The marriage covenant is regarded by millions with disdain. This is especially true of spiritualists and infidels. An abundance of testimony on this point might be offered. A few quotations, however, which are samples of the rest, must suffice. At the Troy convention, the marriage question was discussed. Anna Hinman said, “It is none of the business of spirits to inquire how many wives a man has.” Dr. Gardner, of Boston, said, “If you are going to erect a standard of morality for spiritualists, where are you going to begin? I don’t care if a man has a thousand wives. It’s none of my business. Let us each make our own standard, and none other.” One man said, “The marriage ceremony as now celebrated is no marriage at all. As things now stand, spiritualists are married by men using such senseless phrases as, ‘What God hath joined together let not man put asunder. When you order the woman to obey and love, and the man to cleave unto her always, you are ordering an unnatural thing.’” One woman publicly declared in favor of substituting “natural affinity” for marriage. Mrs. Woodhull, in a recent lecture in New York, said:—
“Free-love will be an integral part of the religion of the future. The legitimate sequence of social freedom is free-love, or freedom of the affections. ‘And you are a free-lover?’ Yes, I am a free-lover! I have an inalienable, constitutional, and natural right to love whom I may, to love as long or as short a period as I can, to change that love every day if I please, and with that right neither you nor any law you can frame have any right to interfere; and I have further right to demand a free and unrestricted exercise of that right, and it is your duty not only to accord it, but as a community to see that I am protected in it. I trust that I am fully understood, for I mean just that and nothing less.”
We think we “fully” understand!
5.—The Commune! People are wont to associate this name with France alone. True, it originally meant “a small territorial district in France, governed by an officer called mayor;” but this word has enlarged in its meaning until it now represents the most ultra form of a socialistic Republic. All the elements herein enumerated are necessarily communal in their nature. This may be readily discovered in the close relationship which they sustain to each other, which will soon appear more fully. The principles and purposes of the Communists, as given by their leading men, are precisely the same as those of the Internationale, and those indorsed by the spiritualists and infidels. As “religion is ignored as a speculative subject” in their platforms, spiritualists and atheists can labor harmoniously for the carrying out of their political and socialistic principles. The “Internationale” is but a younger and more comprehensive name to represent the principles of Communism. One is the continuation of the other. The Commune, therefore, is elsewhere than in France. It is everywhere! It is the elements we have mentioned working in unison. When the recent war between France and Prussia had closed, the Communists took possession of Paris, and a terrible struggle ensued between them and the Versaillesists, lasting several weeks. The motto of the Communists as announced at that time was, “Down with the priests! Down with land-owners! Down with the rich!” They suited their action to their motto. Archbishop Darboy and other priests were shot, the churches closed throughout the city of Paris, and much property was confiscated. It will be seen that the Commune is intensely anti-Catholic, and generally anti-religious. In the first “reign of terror” the Catholic priests were murdered and the property of the church confiscated. This was repeated in the revolution of 1848. The opposition of the Commune to monarchy in the past has always been associated with opposition to the papacy. This is not strange, for the name of the papacy is the very synonym of despotism. The present condition of the papacy in Italy is due to the Commune. The Catholics admit this. The war between these antagonistic elements must go on to the bitter end!
The Communists announced as their design the establishment of a “universal republic” which reveals their aim to be identical with that of socialists and infidels. They call themselves “Red Republicans.” Their flag is red—fit name and color for so bloody a system! The “great red dragon!” Every country in Europe has this element largely developed. Italy is full of it, inspired by the presence of Garibaldi and other acknowledged leaders. Spain has it almost strong enough to overthrow the government. England, Austria, Prussia, Russia, and other nations have it more or less. In France it is temporarily defeated, but not conquered! It bides its time to make another demonstration, for which it is rapidly preparing. The more it is persecuted, the more it seems to prosper. To scatter its forces is but to spread abroad its doctrines. Its weapons are sword and fire. Witness its recent operations in Paris. When the sword failed, men and women ran about the city with bottles of petroleum and set it on fire. Desperation characterized all their movements. Despising all law, they scrupled at no means which promised success.
We now turn our attention to some of the latest demonstrations of the Commune in this country. The present government of France recently executed Rossel and other Communist leaders. This so aroused the Communists here that a public funeral parade in New York city in their honor was determined upon, and appointed for Sunday, December 10. The authorities interfered, prevented the parade, and arrested some of the Communists. The next day “a large number of International working-men attended the Jefferson Market police court to witness the trial of their brethren who were arrested. Red ribbons draped with crape, red feathers, and red neckties were conspicuous. Upon the prisoners being brought into court, Judge Shandley promptly discharged all of them, six in number, remarking that they had been punished sufficiently for the crime, if they had committed any, by being kept in prison over night. The policemen arresting them failed to make any charge against them other than that they feared that a breach of the peace was imminent. Their red flag was returned. A stormy meeting of the Internationalists was held that evening, at which it was resolved to parade the next Sunday. “All working-men, women, and citizens were invited to join the parade. . . . The meeting broke up amid the wild cries of Vive la Commune, Vive la Internationale!” December 14, the Board of Police held a secret session, and, reversing the previous decision, gave permission for the parade.
The procession, numbering about two thousand, formed and marched at the appointed time, and was witnessed by thousands of spectators. The Catafalque was “drawn by six magnificent grays, heavily draped in mourning. . . . On the summit was a coffin, very simply ornamented with wreaths of immortelles and evergreens. At its head was a small red flag without inscription. On the sides of the Catafalque were inscribed the words: ‘Honor to the martyrs of the Universal Republic.’ In the front rank were Mrs. Victoria C. Woodhull and Tennie C. Claflin. They were attired in dark blue jackets cut tight to the figure, black silk dresses, white collars, Alpine hats, and each wore a broad crimson scarf. In her hand Miss Claflin carried a flag staff, surmounted by a crimson bannerol.” Among other inscriptions carried was the following: “The spirit of the Commune expands as the ax of the executioner falls upon the necks of its victims.” Another bore the inscription: “Liberty, Equality, Fraternity.” After parading about two hours, the procession dispersed. Thus ended the first public demonstration of its kind in America of THE COMMUNE! We find represented in this procession all the prominent elements which produced the “French Revolution”—Spiritualism, Infidelity, Socialism, Free-love, the Commune!
The question may now be asked, What connection has this state of things with prophecy? We answer, A very solemn and interesting one. We will now introduce a part of the apostle James’ testimony:—
“Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is CANKERED; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the LAST DAYS.” James 5:1–3.
Much of the New Testament was designed to have a prophetic application. The whole scope of this passage as well as its connection leads us to regard it as prophetic, and as designed to have a special application at the present time. The passage represents a time of great “misery” to the rich which was in the future when James wrote. Again, this “misery” results from heaping treasures together for the “LAST DAYS.” While the prophets of the Old Testament sometimes used this expression to indicate the gospel dispensation as a whole, it is generally used in the New Testament with reference to the closing years of the present age, especially when connected with the future tense. Says Paul:—
“This know also, that in the last days perilous times shall come,” &c. See 2 Tim. 3:1–5. Again: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith,” &c. 1 Tim. 4:1–3; 2 Tim. 4:1–4.
None of these passages were designed to apply when they were written. We are now witnessing their fulfillment. James also wrote prophetically, and refers to the same period that Paul does. Such a state as he describes now actually exists. Treasure is heaped together, and monopoly and consolidation hold sway. “Rust” or “canker” does not appear upon metal continually in use. Paper currency has taken the place of gold and silver in nearly all the nations which have lately passed through wars or revolutions, and is fast becoming the circulating medium of the world. It is done for the “LAST DAYS.” James has spoken of “capital”! Has he forgotten “labor”? No!
Verses 4: “Behold, the HIRE OF THE LABORERS who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.”
We learn from this that “fraud” has had much to do with this gathered wealth. Fraud never was so extensively practiced as now; nor is it confined to the poor and ignorant, but is especially found in “high places.” The cries of the poor and defrauded have invoked the wrath of Divine Justice. The principle of this verse might apply to most of the revolutions of the past which grew out of oppression. How well it was illustrated in the recent rebellion in our own country, which grew out of the wrongs of slavery! And yet how much more fully it is to be illustrated in the coming revolution!
Verses 5, 6: “Ye have lived in PLEASURE on the earth, and been WANTON; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.”
These certainly are the days of pleasure and wantonness! This corresponds with Paul’s testimony,—“lovers of pleasures more than lovers of God,”—which was to be a feature of the “last days.” Verse 6 may be thought by some to apply to Christ as the “just” one “condemned and killed,” and therefore unfavorable to our application; but it has no reference to Christ. The “rich” were not alone in that work. Dr. Adam Clarke says on this passage: “Several, by the just one, understand Jesus Christ, who is so called; Acts 3:14; 7:52; 22:14; but the structure of the sentence and the connection in which it stands seem to require that we should consider this as applying to the just or righteous in general.” The Syriac gives: “NONE resisteth you.” Dr. Noyes gives: “the just MAN,” &c. This is the true idea. Those of “the just” among the oppressed suffer rather than “resist.” The word here translated resist includes the idea of defending one’s self in a court of justice.
Verses 7–9: “Be patient, therefore, brethren, UNTO THE COMING OF THE LORD. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts; for the coming of the Lord DRAWETH NIGH. Grudge not one against another, brethren, lest ye be condemned: behold, THE JUDGE STANDETH BEFORE THE DOOR.”
These verses confirm the prophetic application which we have given. The “coming of the Lord” was at least 1800 years distant in James’ day. The Judge did not stand “before the door.” But now the fulfillment of the prophetic record and the “signs of the times” indicate the speedy end of the dispensation. James’ solution may not be accepted by many, but it is the only one which the Scriptures afford. Politicians may endeavor to adjust the existing difficulties. They cannot do it. The conflict is inevitable. The “miseries” of the rich and the oppressors are certainly coming. “Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath.” See Zeph. 1:14–18.
We have now but to ask if other prophecies bearing on the closing hours of time indicate such a time of trouble as James speaks of, and as the working of the different elements we have been speaking of must inevitably produce. We answer, They do, with one harmonious voice. Said the angel to Daniel, in speaking of the end:—
“There shall be a TIME OF TROUBLE, SUCH AS NEVER WAS SINCE THERE WAS A NATION, even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.” See Dan. 12:1–3.
Again the Revelator says: “And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. Forthey are the spirits of devils working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Rev. 16:13–15; 19:17, 18.
Jeremiah also speaks of this “battle” (more properly “war”) and declares that the “slain shall be at that day from one end of the earth even unto the other end of the earth.” Jer. 25:30–36.
Again, Jesus says there shall be “upon the earth DISTRESS OF NATIONS, WITH PERPLEXITY; the sea and the waves roaring; MEN’S HEARTS FAILING THEM FOR FEAR, and for looking after those things which are coming on the earth: for the powers of Heaven shall be shaken. And THEN shall they see the Son of man coming in a cloud, with power and great glory.” Luke 21:25–27.
The words “distress” and “perplexity” in this passage strongly indicate internal or fratricidal strife. See also Hag. 2:6, 7, 22, 23.
All these passages refer to the same period, viz., a “time of trouble,” “distress” and blood, in connection with the second advent of Christ. Soon will be the “battle of that great day”—the last “reign of terror”! The first reign of terror brought the end of the 1260 years of papal persecution, when the union of church and State was broken up, and we entered upon an era of toleration—the “time of the end.” See Dan. 12:4–10. Signs indicate a tremendous struggle between the Red Republicans and ultra Catholics of Europe. Victor Emanuel is in Rome with his parliament. The Catholics look upon the temporal power as essential to them, and will probably endeavor to restore it. The republicans are equally determined that it shall never be restored. The Catholics are now boldly advocating a crusade to restore the pope, and they see that what is done must be done quickly. The republicans also are eager for the fray, that they may destroy the hated priests. We are therefore on the verge of this fratricidal strife. How soon the last restraint will be removed we cannot say. There are many passages of Scripture which indicate the end of probation before the beginning of the struggle, or at least before it has assumed great proportions. For instance, the “four winds” (of war, which produce Jeremiah’s “whirlwind”) are said to be held till the “servants of God” are “sealed.” See Rev. 7. Christ said, in speaking of the closing scenes: “Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21:36. It is the “war of the great day of God Almighty.” This day does not ensue till the gospel “day” is ended. See also Dan. 12:1; Rev. 16:13–15; Isa. 26:20, 21.
We have no faith in the idea that God’s people will be injured by the coming storm, or that any who are unprepared at the time of the resurrection and translation of the saints will meet with a subsequent deliverance. The revolutionary elements will be ready for their work at the expiration of the “time appointed.” In these days of lightning-like speed, a few months serve to accomplish what once required decades of years. The immense magazine needs but the igniting spark, and the explosion is come! In view of this, what is the duty of the hour? How solemn the question! How important the answer! Let those who discern in these things the fulfillment of the prophetic utterances, keep aloof from the elements which are leading the multitude to such an end! Be not bound in the “bundles” for the burning!
We doubt not that many who are active in these organizations mean well, and do not see the end. Many such favored the revolution of 1789, not foreseeing the result; but when the conflict came, they were compelled to take part. So now, there are elements among these, corrupt in character, by which the better ones will be overborne and carried into the trouble. We do not wish to be misunderstood. We deeply sympathize with the poor and the laborer. We believe they have many wrongs which ought to be redressed, but, in the light of prophecy, we are compelled to say that human means cannot accomplish for them what they desire. The attempt will only end in the destruction of all engaged in it. The only safety of the church is to stand aloof and wait for deliverance. Hence the exhortation, “Be patient, therefore, brethren, unto the coming of the Lord.” The advent of the righteous Judge and King can alone bring to us the desired peace and blessing. How appropriate also the exhortation, “Grudge not one against another, brethren, lest ye be condemned.” One of the principal causes of the present condition of society is grudging. The rich have grudged the poor the scanty pittance they have received, and the poor in turn have grudged the rich their treasures.
To the sinner, we would say, Prepare for the coming storm by seeking a shelter in Christ. He is the only ark which can bear you above the surging elements. Think of the despair and remorse which must seize upon those who are left to perish! Think of the joy of those who will find deliverance at the hand of the Lord! There is no time to lose. Soon will come the moment beyond which “he that is holy” shall “be holy still,” and “he that is unjust” shall “be unjust still.” But two classes are recognized. We shall be above the storm or in it! Pollock, in his “Course of Time,” with the seeming eye of a prophet, thus describes the closing scenes:—
“The prophecy for confirmation stood; And all was ready for the sword of God. The righteous saw and fled without delay Into the chambers of Omnipotence; The wicked mocked and sought for erring cause To satisfy the dismal state of things: The public credit gone; the fear in time Of peace; the starving want in time of wealth; The insurrection muttering in the streets; And pallid consternation spreading wide; And leagues, though holy termed, first ratified In hell, on purpose made to under-prop Iniquity, and crush the sacred truth.”
The coming strife will be the last! When its last murmur shall be hushed, the earth shall be filled with the glory of God, and Christ and the saints shall reign therein forever. An era of peace shall have dawned that shall never pass away. Our world shall have thrown off forever the terrible burden of the curse which has rested upon it for nearly six thousand years. The saints of all ages shall have met, in all the beauty and bloom of immortality, to part nevermore. Death shall have been destroyed. All tears shall have been wiped away by the soft hand of our Heavenly Father, and the rebuke of his people shall have been taken away forever. Before them shall be the cycles of eternity in which to enjoy the inheritance which is “incorruptible, undefiled, that fadeth not away.” Will the reader be there?—W. N. Pile.

OVER THERE.

I long for that beautiful home over there, On the banks of the river of life; I long for the fields ever blooming and fair, There's no sorrow, no sighing, no strife.
CHORUS:
'Tis a beautiful home of delight over there, And by faith o'er its bright fields I roam; Come, favor my flight, holy angels; oh! bear Me away to that beautiful home.
The glorified saints are at home over there; They once suffered and toiled here below; Exalted to Heaven its glories they share, Sin nor sorrow nor death ever know.
CHORUS:
They'll go to that home of delight over there, There the city is glorious and bright, And crowns of the victor in triumph will wear, And the God of the just is its light.
CHORUS:
In that happy home of delight over there, We shall dwell with the prophets of old; We'll meet with our loved ones immortal and fair, In that glorious city of gold.
CHORUS:
I long to be gone to that home over there, To rejoice with the saints evermore; And when I am saved in that home over there, I will meet them to part nevermore.
CHORUS:
—Sel.

Pity the Poor Blind!

By Chas. B. Reynolds

Spiritual blindness is a lack of appreciation of the loveliness, beauty, and glory, of divine things. There are beauties in the sun, moon, stars, earth, flowers, etc., which men not physically blind, see and appreciate; and there is a holy beauty and glory in divine things—in God, Christ, the holy and perfect law of God, and in the gospel, which all see and appreciate who are not spiritually blind. The apostle declares, “But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” 2 Cor. 4: 3, 4.
A blind man has no more idea of natural beauty than one spiritually blind has of divine beauty; yet there is this great difference between them—blindness of the eyes is a calamity, but blindness to divine beauty and loveliness is a crime, resulting from a vicious and depraved mind; for if a man were not naturally vicious, he could not be blind to the beauty and perfection of that divine nature which calls forth the adoration of all the pure and holy hosts of Heaven.
A cruel, vicious, depraved nature we should despise; a pure, noble, virtuous nature we should admire; yet there are those who love the depraved. On account of the corruption of their own hearts they are blind to vice; and because goodness and purity of life are to them a reproach they fail to see the excellence of justice. The miser denounces the philanthropist as a fool; the thief hates the honest man, while he admires and applauds the successful villain.
When Christ was upon earth, the Pharisees, the most ostensibly religious sect then in the world, joined unanimously in hating him, at the same time pretending great love to the God of Israel. But Jesus insisted that if they really loved God, they would love him; and if they hated him it was full proof that they hated God; for Christ exemplified the character of the Father. “If ye had known me, ye should have known my Father also; and from henceforth ye know him, and have seen him.” John 14: 7.
The Pharisees, depending on the traditions, creeds, and teachings, of their priests and great men, had lost the true meaning of the law of Moses. “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both me and my Father.” John 15: 22-24. They ceased to revere the God of the Scriptures. They made for themselves a god to suit their own desires, and this god they loved and worshiped; but Christ, who exemplified the true character of God, they hated—the clearest proof that they really hated the true God himself.
And it is just so to-day. New Christs and new gospels have been invented, more agreeable to the taste of an apostate world, but of a character essentially different from the God of Israel. Blinded by the god of this world, men hate the character of God as exhibited in his law, yet pretend dearly to love his character as exhibited in the gospel. But if Jesus exemplified the character of the God of Israel as exhibited in his law, and died to prove the perfection of that character—to do honor to that law—then no man can be his disciple but he who loves that character. To hate that character is to be an enemy to the cross of Christ; for it was the very design of the mediatorial office and work of Christ to assert his Father’s character, as exhibited in the law, to be an absolutely perfect character. He came to magnify the law and make it honorable. Isa. 42: 21.
The disciples, men comparatively illiterate—yet honest in their simplicity, saw the purity, holiness, and beauty, of the character of Christ, and loved him for it; but the Scribes and Pharisees, gentlemen of great learning and ability, blinded by the god of this world, could see no perfection in him. They cried out against him, “He is a Samaritan, and hath a devil.” John 3: 48. Despite all their great ability and profound erudition, they were blind to the beauty of his character. This was because of the depraved state of their hearts, and our Saviour declares they had no cloak for their sin. They were altogether criminal in their blindness.
So we find now those whose hearts are devoted to the things of this world. Satan dazzles, blinds with the glitter of riches, honors, and pleasures, and turns their thoughts from God, Christ, and the impending Judgment. “Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?” Job 21: 14, 15. Thus multitudes live and die, utterly indifferent to, and never caring to acquire, a true knowledge of the religion of Christ.
The young, the gay, the worldly, are eager in pursuit of pleasure, fun, and excitement, entirely blind to divine things—to the fearful precipice on the very brink of which they stand. Reveling in lust, folly and carnal delights, the gospel is to them a dark, blank mystery.
But if, by some great calamity or sudden fear of death, they are rendered attentive to the claims of the gospel, if they do begin to examine into things pertaining to their eternal interest, if they are urged to examine the Bible for themselves, to take a nearer view of God’s requirements, their dislike to God’s holy law will induce them to reject the true gospel of Christ and keep them forever blind to its glory. Refusing to see the binding force of the pure, perfect, and holy law, they wander into secret skepticism. They prefer to trust in the creeds, counsels, and traditions, of their mighty men rather than to obey the plain declaration of God’s holy word. Others, again, by prejudice against the divine law, are driven into open and avowed infidelity. Many, through a mistaken flight of feeling, form a groundless faith and hope, imagine they can dispense with the law, by professing the greatest love and zeal for the gospel, which, at the same time, rightly understood, they hate with all their hearts.
All who will study the Bible for themselves will find all mankind are under a law which requires perfect obedience on pain of eternal death; that this law, by which all mankind stand guilty before God, is esteemed holy, just, and good; and that because of the holy perfection and immutability of that law, God gave his only son to die in our stead, to be made a curse to redeem us from its curse. Why is God angered at sin? Because God is love. He loves his creatures and desires their happiness. Sin destroys their happiness and brings to them sorrow, misery and death; therefore, sin calls forth the wrath of God.
How blind must they be to whom the divine law appears so far from deserving such high honor that they regard it as a blemish, a fault in God that he ever made such a law; and how shocked, humbled, and confounded, must they be at the cross of Christ: “Jesus died for me,”—“he paid it all—all the debt I owe” (meaning all the obedience I owe to God’s law); “I know I am saved by him. I have salvation full and free,” &c., &c. Thus blinded by Satan, all difficulties are unseen. Such a one feels he is safe—and that is all he cares. Feeling takes the place of clear sight and understanding. He despises the light of truth—feels—declares he is safe, and cares not how if he is only freed from the duty of obedience to the law. He is ever willing the law should be reputed holy, just, and good, so that he does not have to square his life by it. For his part, he is no longer under the law, but under grace; for he still regards its sacred precepts with hatred. Alas, poor blind!
“He died to purchase an abatement of the law, to fulfill it, to do away with it, to make an easier way,” says another, so blinded he cannot see that if the law was before just what it ought to be, it needed no abatement; and if the law was not just, holy, perfect, exactly what it ought to be; the perfection of God’s character must have prompted him to make it perfect, and no mediator would have been needed at all.
Blind! blind! how shall we help them? Groping in darkness on the perilous road to death, shall we not stretch forth a hand to save? Stumbling in the darkness of creeds and traditions, shall we not make more earnest efforts to give to them the light of present truth? Are we doing all we can? are we agonizing before God for blessings on the efforts being made? or are we lukewarm and indifferent to the condition of those around us? Let us pity the spiritually blind. Shall we grudge our means, our labor, our prayers, to the great Physician, that they may receive their sight? Are we hindering or helping them? What would be thought of those who should lay obstacles in the way of the blind for them to stumble over, to the danger of life and limb? Oh! monsters! But how infinitely worse to be guilty of sins and shortcomings over which these spiritually blind shall stumble, laying obstacles in the way of their attaining eternal life.
May we seek the help of the great Physician, and learn of him, so that we may be instrumental in diffusing the light of present truth. God help us to so let our light shine, that others, seeing our good works, may glorify our Father which is in Heaven.
CHAS. B. REYNOLDS.

How to Understand the Revelation.

By F. A. Barlow

BLESSED, says the Lord, are they that keep the sayings of the prophecy of this book. Of course we cannot keep till we understand them; and how are we to understand them? It is necessary, in the first place, to get an understanding of the historical part. To illustrate, “And upon her forehead was a name written, Mystery, Babylon the Great, The Mother of Harlots, and Abominations of the Earth.” Rev. 17:5. To the uninformed in history this verse could probably have no meaning; but everything is plain to him who understands. The same might be said of the 8th verse. Unless we have some knowledge of history, how are we to know that Rev. 17:10-12, has reference to the different forms of government under which Rome pagan existed, that the “beast that was, and is not” represents Rome papal and that the ten horns symbolize the ten kingdoms of Western Europe?
It would be impossible for men and women ever to get an understanding of such passages as these in our fashionable churches. In fact, I do not know of any class of people, except S. D. Adventists, that are teaching these important truths; and unless the people are educated in these things, how can they keep the sayings of the prophecy of this book? It is important for those seeking after the truth to know that the 13th verse has reference to the ten kingdoms of Western Europe under the papal head, when that kingdom was at the height of its glory; and it is important to know that verse 16 is speaking of the same kingdom with its condition greatly changed. I understand this to take place just before the second coming of the Lord, and that it is now being fulfilled before our eyes. These things rightly understood are important, and how are we to get this information? By going into our fashionable churches on a pleasant Sunday and listening to the organ, and by listening thirty minutes to a flowery speech in which nothing is brought up—no plunging down after these all-important truths? Verily, I have learned that that is not the place.
Well, say the hungry throng, where shall we go? Go to the Bible, and listen to those who are able to instruct you in these important truths. “To the law and to the testimony; if they speak not according to this word [the Bible], it is because there is no light in them;” Isa. 8:20; and if they do speak according to this word, then give them your prayerful attention. How are we to know? Read attentively the word of God. If you see the ire of the dragon begin to rise, you may know of a certainty that the truth is being preached. You can ascertain to just what extent the truth is being preached by keeping your eye on the dragon; and when the dragon’s wrath is fully aroused; Rev. 12-17; you will see the doors ofthe churches and school-houses shut and locked against the faithful preacher who dares to stand up in the presence of an audience and declare plain Bible truths. And yet this class of preachers are the only ones that will make you acquainted with the sayings of the prophecy of this book.
Only one class of people, according to the text, are to be blessed, and that class are the people who are keeping the sayings of the prophecy of this book. What is to be the fate of the other class? We leave the reader to decide.
Says one, I cannot understand the Revelation. Then practice what you do understand. Take the step that you know to be duty; take it promptly and decidedly, and the light will shine another step in advance of you, to show you how and what the next step is, but do not wait for the light to shine a day’s march on the road ahead of you; for it never will. The head light of the locomotive does not shine the entire length of the road at once; but, no matter how fast the man at the throttle wishes to run his engine, the light is always ahead. If he chooses to stop, the light shines no further ahead than when he was rushing along the road.
The same with us. If you have learned one truth, then practice it. To illustrate: You read in the 20th chapter of Exodus that the seventh day is the Sabbath of the Lord thy God. My advice is, Obey that command, until you find another which says in just as plain and positive terms that the first day of the week is the Sabbath of the Lord, or until you find a text which says that the seventh part of time or no day in particular is now the Sabbath.
Suppose that some reliable man were to awake you at midnight and tell you that the fire was approaching your farm and house some miles distant, and that its danger was imminent. Suppose, while you were preparing to go to save it, another man of equal verity and respectability rides by and tells you that he has just passed your property, and that there is a total mistake, that there is no fire there, and no danger exists. Here we might say there is such an equilibrium in testimony that you scarcely know how to act. Then suppose a third messenger, somewhat inferior in credibility, comes along, and tells you that the fire is approaching your estate. Here you might say, I scarcely know what to believe. But I must act. Indolence is inexcusable when there is any preponderance on the side of danger. It is safer to act. You are not confirmed in your belief of the advancing conflagration, but you are unwise if you neglect exertion.
Go, now, and act for your soul. If you tell us that you cannot believe the Scriptures, we answer, Go and obey them. But all who sincerely and earnestly obey these precepts receive the same evidence of their truth that the man who approaches the fire receives of its warmth. The adversary of souls would rejoice should you refuse to act. Ten thousand excellences of the inspired volume are too lofty to be seen by the earth-gazing eyes of drowsy mortals. F. A. BARLOW.

The Commentary.

Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M’Cheyne.

BARNES’ NOTES ON 1 COR. 6:2; 7:19.

1 Cor. 6:2. The common interpretation that of Grotius, Beza, Calvin, Doddridge, &c., is that it refers to the future Judgment, and that Christians will in that day be employed in some manner in judging the world. That this is the true interpretation is apparent from the following reasons; 1. It is the obvious interpretation, that which will strike the great mass of men, and is likely, therefore, to be the true one. 2. It accords with the account in Matt. 19:28, and Luke 22:30. 3. It is the only one which gives a fair interpretation to the declaration in verse 3 that the saints should judge angels.
Chap. 7:19. Circumcision is nothing &c. It is of no consequence in itself, It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. See note on Rom. 2:29.
But the keeping of the commandments of God, is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.
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