Review and Herald, Vol. 35, No. 21. (5/10/1870)

Review and Herald

May 10, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 10, 1870

OUR FAITH AND HOPE;

By James White

Or, Reasons Why We Believe as We Do.

NUMBER TWENTY-THREE.—THE THIRD MESSAGE.

BY ELDER JAMES WHITE.

"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, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus." Rev. 14: 9–12.

This is the most solemn warning that the Bible contains. As the pen of inspiration has recorded this language for our instruction, it will be wise for us to listen and obey. It is certain that church history presents no testimony that this message has been heard in the past. And the fact that the first and second angels of this series apply to the present generation, most clearly establishes the point that this message does not belong to past ages. Said J. V. Himes, in 1847:

"But the fourteenth chapter [of Rev.] presents an astounding cry, yet to be made, as a warning to mankind in that hour of strong temptation. Verses 9–11. A denunciation of wrath so dreadful cannot be found in the book of God, besides this. Does it not imply a strong temptation to require so terrific an admonition?"

It is proper that I should here notice three symbols employed in this message; namely, the beast, his image and his mark, and call attention to four other distinct points embraced by it. These are, the patience of the saints, the commandments of God, the faith of Jesus, and the penalty threatened.

1. The Beast. The familiar manner in which the Beast, the Image and the Mark, are introduced in this message, shows that they are symbols which are elsewhere explained in the prophetic word; for when a symbol is first introduced into prophecy, specifications and particulars are given sufficient to lead the humble seeker after truth to an understanding of it. We find no such particulars in this message respecting the symbols here introduced, and therefore look for them in other portions of the book of Revelation. In chapter 13: 1, and onward, we find a power introduced under the symbol and name of "a beast." The time and manner of its rise is given, its characteristics are pointed out, its work is described, the time of its duration is stated, and the termination of its career is foretold. That this is the beast mentioned in the third message is certain; for it is the only symbol in the book of Revelation which bears the unqualified title of "the beast." In verse 11 of chapter 13, another beast is introduced; but after being once named as another beast, it is ever after designated by the pronoun he. This other beast makes an image to the first beast, and causes all to receive the mark of that beast. No other image or mark as pertaining to any beast are anywhere introduced; hence these are the ones referred to in the third message. Therefore the symbols before us are all described in chapter 13.

We now inquire, What power is represented by the beast? To learn this, we go still further back, to chapter 12, where we find a power symbolized by a great red dragon, which is the one next preceding the beast of chapter 13. The seven heads and ten horns upon both of these symbols, show that they represent two phases of the same power. By universal consent of Protestant expositors, the great red dragon is considered a representative of Pagan Rome. The next phase presented by Rome after the Pagan form was the Papal. Rome Papal succeeded Rome Pagan. The dragon gave his seat, power, and great authority, to the beast. Hence the beast can represent none other but Papal Rome.

This is further shown by the identity that exists between this beast and the little horn of Dan. 7: 8, 19–26, which Protestant commentators all agree is a symbol of the Papacy. If the reader will compare carefully the verses referred to in Dan. 7, with Rev. 13: 1–10, he will see, (1) That both these powers are blasphemous powers, speaking great words and blasphemies against God. (2) That they both make war with the saints, and prevail against, or overcome, them. (3) That they both have a mouth speaking great things. (4) That they both succeed the Pagan form of the Roman empire. (5) That they both continue a time, times, and dividing of time, or 1260 years. (6) That both at the end of the specified period lose their dominion. Now here are points that prove identity; for when we have in prophecy two symbols, as in this instance, representing powers that come upon the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, exist the same length of time, and at the end of that time meet the same fate, those symbols represent the same identical power. Now all these particulars do apply alike to the little horn of Dan. 7, and the beast of Rev. 13, conclusively showing that they both represent the same power. No more need here be said to show that the beast is the Papacy. Those who wish to pursue the argument more at length, will find it presented in works published at the Review Office.

2. The Image. This is the image of the beast we have just been considering. An image is a representation, similitude, copy or likeness, of any person or thing. As the beast is the Papal church, a church having civil power to carry out its decrees, and execute whatever penalty it might affix to the crime of heresy, an image of this beast must be an ecclesiastical organization, possessing the same essential features, and established upon the same basis. Do we anywhere see any room for, or any indications of, a movement of this kind? The power that forms the image is the second beast of Rev. 13, called another beast having two horns like a lamb. An inquiry respecting the image properly calls for a previous examination of this two-horned-beast symbol; but for this we have not space in this article. A few propositions only can here be laid down; and perhaps this is all that is in the present case essential, as they will be found abundantly proved in other works. (1) The two-horned beast is a symbol of the United States of America. (2) Its two horns represent the two leading principles of this government, Republicanism and Protestantism. (3) It occupies the right territory to answer to the prophecy; for as it is another beast, it must be located outside of the territory occupied by the first beast and its ten horns. (4) It was seen coming up at the right time, the time when the first beast went into captivity, in 1798. This nation was then beginning to attract the notice of the world as a rapidly-developing and rising power. (5) It bears the right form of government, which, according to the prophecy, must be republican, not monarchical. (6) It is performing the work assigned it in the prophecy. In short, it most admirably fits every part of the prophetic description.

The formation of the image is yet future; but if we are right in the application of the two-horned beast, we are to look for it in our own country, and within a very short time, as the career of all earthly governments is soon to close in the ushering in of the day of the Lord. Let us then notice how the way is prepared and preparing for this last great act of the two-horned beast. Under the mild influence of one of the lamb-like horns, the Protestant principle that all have liberty to worship God according to the dictates of their own consciences, which the government has thus far guaranteed to all its subjects, churches have multiplied in the land. But these churches have rejected light and truth, and as a body have met with a moral fall. A catalogue of twenty immoral features, with no good ones, is the photograph which Paul gives in 2 Tim. 3: 1–5, of the popular churches of these last days. But many of the people of God are yet to be found

in connection with these churches, and are yet to be called out. Rev. 18: 4.

And when this shall be accomplished, and the good have all left the nominal churches, when the saving influence of such is all withdrawn from their communion, then we shall have most fitting material for the formation of an image to the beast; for they will then be ready for any acts of persecution and oppression against the people of God, which Satan can induce those to enter upon who are led captive by him at will.

And where could we more naturally look for an image to the mother of harlots, than to the daughters? We may be sure that the child will develop into a perfect image of its mother. Thus let these fallen churches, from whom the good have all departed, and the grace of God is withdrawn, be formed into an ecclesiastical organization, and let the government grant it power (which of course it will not have till the government does grant it) to enforce its dogmas under the pains and penalties of the civil law, and what do we have? An exact image to the first beast, a church clothed with power to enforce its doctrines upon dissenters with fire and sword. That the churches in the condition to which these are fast tending will be ready for such a work, history and analogy abundantly prove. And here would be an organization separate from the government, constituting no part of it, yet created by it, and forming a most perfect counterpart to the prophecy of the image of the beast.

And now we ask, Do we see any indications of a movement of this kind? We answer, Yes; as the following extracts out of many that might be given will show. Let it be remembered that first it is "said" to them that dwell on the earth, the people of the nation, that they should make an image to the beast. The question must first be agitated, and the movement be recommended, before the public mind will be prepared for decisive action in the matter.

Dr. Lyman Beecher, as quoted by Lorenzo Dow, said: "There is a state of society to be formed by an extended combination of institutions, religious, civil and literary, which never exists without the co-operation of an educated ministry."

Rev. Charles Beecher, in his sermon at the dedication of the Second Presbyterian church, Fort Wayne, Indiana, February 22, 1846, said: "Thus are the ministry of the evangelical Protestant denominations not only formed all the way up under a tremendous pressure of merely human fear, but they live, and move, and breathe, in a state of things radically corrupt, and appealing every hour to every baser element of their nature to hush up the truth, and bow the knee to the power of apostasy. Was not this the way things went with Rome? Are we not living her life over again? And what do we see just ahead? Another General Council! A world's convention! Evangelical alliance, and universal creed!"

In a speech delivered in New York, Mr. Havens said: "For my own part, I wait to see the day when a Luther shall spring up in this country who shall found a great American Catholic Church, instead of a great Roman Catholic Church! and who shall teach men that they can be good Catholics without professing allegiance to a Pontiff on the other side of the Atlantic."

The Northwestern Christian Advocate, of December 10, 1862, of the President's message, says: "The Chief Magistrate sees in the dogmas of the quiet past, nothing equal to the stormy present. He sees that history must be made. He sees, further, that the Union may be saved, if Christianity and statesmanship may join hands."

There are movements already inaugurated to form a great union of the popular churches. Rev. J. S. Smart (Methodist), in a published sermon on the "political duties of Christian men and ministers," says: "I claim that we have, and ought to have, just as much concern in the government of this country as any other men. . . . We are the mass of the people. Virtue in this country is not weak; her ranks are strong in numbers, and invincible from the righteousness of her cause. Invincible if united! Let not her ranks be broken by party names."

In a speech delivered in New York city, on "The Coming Conflict," February, 1866, the speaker said: "The time is coming when an attempt will be made to engraft a religion upon the laws of the country, and make adherence to a certain form of religion absolutely necessary for an applicant for office."

An association has just been formed for the purpose of securing the adoption of certain measures for the amending of the National Constitution, so that it shall speak out the religious views of the majority, and, especially to enforce Sunday-keeping under the popular name of "Christian Sabbath." It is called the "National Association," and its officers are a long array of Reverends, D. D.'s, Honorables, Esquires, &c. In their address they say: "Men of high standing, in every walk of life, of every section of the country, and of every shade of political sentiment and religious belief have concurred in the measure."

In their appeal they most earnestly request every lover of his country to join in forming auxiliary associations, circulate documents, attend conventions, sign the memorial to Congress, &c. &c.

In their plea for an amended Constitution, they ask the people to "consider that God is not once named in our National Constitution. There is nothing in it which requires an 'oath of God,' as the Bible styles it (which, after all, is the great bond both of loyalty in the citizen and of fidelity in the magistrate); nothing which requires the observance of the day of rest and of worship, or which respects its sanctity. If we do not have the mails carried and the postoffices open on Sunday, it is because we happen to have a Postmaster-General who respects the day. If our Supreme Courts are not held, and if Congress does not sit on that day, it is custom, and not law, that makes it so. Nothing in the Constitution gives Sunday quiet to the custom house, navy yard, the barracks, or any of the departments of government.

"Consider that they fairly express the mind of the great body of the American people. This is a Christian people. These amendments agree with the faith, the feelings, and the forms, of every Christian church or sect. The Catholic and the Protestant, the Unitarian and the Trinitarian, profess and approve all that is here proposed. Why should their wishes not become law? Why should not the Constitution be made to suit and to represent a constituency so overwhelmingly in the majority? . . . . . This great majority is becoming daily more conscious not only of their rights, but of their power. Their number grows, and their column becomes more solid. They have quietly, steadily opposed infidelity, until it has, at least, become politically unpopular. They have asserted the rights of man, and the rights of the government, until the nation's faith has become measurably fixed and declared on these points. And now that the close of the war gives us occasion to amend our Constitution, that it may clearly and fully represent the mind of the people on these points, they feel that it should also be so amended as to recognize the rights of God in man and in government. Is it anything but due to their long patience that they be at length allowed to speak out the great facts and principles which give to all government its dignity, stability, and beneficence?"

We offer these extracts simply to show the tendency of the popular agitation on this subject. It indicates what is in the hearts of leading ones in the popular churches, and what they are waiting to do, as soon as they shall have the power. It is corroborative evidence that the application we make of the two-horned beast, and the image, is correct.

(To be Continued.)

IT ENDS IN LIGHT.

By Trench

“And his banner over me was love.”—Song of Solomon, 2:4.

I say to thee, do thou repeat To the first man thou mayest meet In lane, highway or open street,

That he, and we, and all men move Under a canopy of love, As broad as the blue sky above;

That doubt and trouble, fear and pain, And anguish, all are shadows vain; That death itself shall not remain;

That weary deserts we may tread, A dreary labyrinth may thread, Through dark ways underground be led;

Yet if we will our Guide obey, The dreariest path, the darkest way, Shall issue out in heavenly day.

And one thing further make him know That to believe these things are so, This firm faith never to forego—

Despite of all which seems at strife With blessing, all with curses rife— That this is blessing, this is life.

—Trench.

The Seventh-day Adventist Anniversaries.

PROF. J. ALLEN, delegate from the Seventh-day Baptists to our late General Conference, publishes through the Sabbath Recorder, a very candid and generous report of his visit on that occasion, from which we make the following extracts. The doings of the different meetings, with the various statistics, the reader has already had in the previously-published proceedings; but he will be interested in the account as given by one outside, of our own organization. Bro. A. says:

Having recently attended the Anniversaries of the Seventh-day Adventists, at Battle Creek, Mich., as delegate from the Seventh-day Baptist General Conference, while not forestalling my official report to the General Conference, yet I would like to make a few statements.

The General Conference, the Michigan State Conference, the Publishing Association, the Missionary Society, and the Health Reform Institute, held their Anniversaries, commencing March 15. The first held its eighth anniversary, the second and third their tenth, and the fourth its first.

The General Conference was organized by the appointment of James White, President; U. Smith, Secretary; G. H. Bell, Treasurer; James White, J. N. Andrews, and J. H. Waggoner, Executive Committee. The State Conferences of Iowa, Maine, Michigan, Minnesota, New York and Pennsylvania, Ohio, Vermont, Wisconsin and Illinois, also the Missions of New England, California, and Switzerland, were represented. The statistics were: Churches 179, ministers 87, licentiates 53, members 5,440, funds pledged $21,822 49, paid in $2,747 88, expended 3,020 78. Resolutions were adopted in reference to the various interests of the Conference, among which were those expressing sympathy for brethren in other lands, and those in America of foreign birth, and pledging the Conference to do all in its power to publish works in their respective languages; extending love and Christian salutation to the band of fifty converts in Switzerland; acknowledging their representative, James Ertzenberger, whom it was resolved by the Conference to set “apart to the work of the Christian ministry, that he may return to Switzerland to preach the commandments of God and the faith of Jesus.” Resolutions were adopted in reference to “Spiritual Gifts,” affirming their “perpetuity as manifested in the Testimonies.” Ground was taken against the influx of unwelcome settlers in the neighborhood of the Publishing Office—insisting that the influence surrounding it should be of the best kind. Incipient measures were taken, looking towards the establishment of a Ministerial Institute, to aid in the work of preparation for the ministry.

On motion of Eld. J. N. Andrews, Prof. Allen, delegate from the Seventh-day Baptists, was unanimously received as a member of this body.

The following resolution was then read, and after interesting remarks from Eld. J. N. Andrews, Prof. Allen, Elds. Cottrell, Waggoner, Bates, and White, was unanimously adopted:

SEVENTH-DAY BAPTISTS.

Resolved, That we cordially welcome the representative of the Seventh-day Baptist denomination, a people whom we esteem for their adherence to the Sabbath of the Lord. That we express an earnest desire to maintain with them relations of Christian friendship, and, as far as the circumstances of our respective bodies permit, to co-operate with them in leading our fellow-men to the sacred observance of the fourth commandment.

Resolved, That we appoint Eld. James White as a delegate to the Seventh-day Baptist General Conference, with liberty, if he should be unable to attend, to appoint his alternate.

In the discussion arising on these resolutions, very liberal and generous sentiments were expressed. It was the sentiment that the two denominations were gradually approaching each other in feeling and aim; that the law of God was a common platform sufficiently broad on which to stand. And when the President of the Conference—Eld. White—proposed that “from

this good hour onward, let us not obtrude upon Seventh-day Baptists those doctrines wherein we differ from them; defend these points when attacked; let your light shine; but let us no longer be aggressors upon them; henceforth let there be peace between us;” these sentiments received a hearty response from the Conference.

The following is from the editorial in the last number [14] of the REVIEW AND HERALD:

“The visit of the Seventh-day Baptist delegate, Prof. J. Allen, of Alfred, N. Y., was a very pleasant feature of the meeting. We hail with joy this tangible evidence of friendly interchange of feeling between these two denominations, not only because they occupy common ground on the fourth commandment, which is a cardinal point with them both, but also because, in the grand contest which is approaching in reference to this primeval and heavenly institution, all its friends will need to stand together, with joined hands and sympathizing hearts. A more intimate acquaintance with each other will, we believe, correct misapprehensions, show less of difference than has been supposed, and reveal a common ground on which they can accomplish a great and good co-operative work.”

It is earnestly to be desired, that these liberal and generous sentiments shall meet with a hearty response from the Seventh-day Baptist denomination. Two denominations, that have accepted the law of God in its completeness, without “one jot or one tittle” effaced or discarded, have a common ground broad enough and high enough for a great and glorious co-operative work. Can we not all, with hearty response, say, “Henceforth let there be peace between us.” “As far as possible, let there be co-operation.”

The Publishing Association held its annual meeting, which was full of interest. This is rightly considered the right arm of their power. They number converts by the hundred, through this instrumentality; who never saw one of their ministers. Its workings and results are very instructive to the Seventh-day Baptists, as showing what can be accomplished through efficient organizations. It has property to the amount of $40,487 69. Of this, $7,751 19 was added during the last ten months, chiefly from the income of its publishing interests. It is thought that, with efficient management, a thousand dollars a month might be realized the coming year. The Association owns a fine two-story building, with basement, built of brick, in the form of a Greek cross. The rooms are light, airy, and commodious. The building was supposed sufficient for the purposes of the Society when built; but already it is getting over-crowded, and arrangements for another building are under consideration. The business employs from thirty-five to forty men and women—the majority women—all Sabbath-keepers. The Secretary and Treasurer, upon whom much of the Office work devolves, are women. Experience has taught them that women are more faithful and reliable than men in these offices. They have a power press, running five days in a week. They have lately established a bindery; so that they now have a complete publishing establishment. The energy and boldness with which they do things, are admirable. For illustration, after our Tract Society had exhausted its resources in getting out a small stereotyped edition of Eld. Brown’s work on the Sabbath, so expensive as to forbid its general circulation, and while our Board stood debating whether to venture on a cheaper edition or not, a copy of the work fell into the hands of the officers of this Association. They said, This is too valuable a light to be hid under a bushel; let us ask permission of the Tract Society of the Seventh-day Baptists to publish a joint edition for us and them, so cheap that it can have a general circulation. Permission was asked and granted. They published an edition of fifteen thousand copies, at an expense of between four and five cents per copy.

As I left, a book was placed in my hands, damp from the bindery, and upon which those having it in charge had worked extra time in order to supply me with the first volume, wherein Andrews’ History of the Sabbath, Littlejohn’s Seventh Part of Time, Waggoner’s Nature and Obligation of the Sabbath, Morton’s Vindication of the True Sabbath, Brown’s Thoughts on the Sabbath, were bound up together, to go forth on their mission. It is trusted that this book is symbolic of a not-far-distant union of the authors who are thus preaching together from the same volume, and of the two peoples of whom these are representative men. A more intimate acquaintance and union would be for the good of both, with little danger of evil to either. The Seventh-day Baptists have, most of them, come in possession of the Sabbath by a birthright inheritance, with a touch of the conservatism usually attendant on such inheritances, while the Seventh-day Adventists have come to the Sabbath through divine re-generation, or conversion to the truth, with a large share of that earnestness and zeal springing from convictions wrought out, accepted, and followed, amid opposition and sacrifice. A more intimate alliance of the two people with these correlative characteristics, for the purpose of promulgating the great truth which they have thus come in possession of, would doubtless be for good.

Learning a Little Every Day

LEARNING will accumulate wonderfully if you add a little every day. Do not wait for a long period of leisure. Pick up the book and gain one new idea, if no more. Save that one and add another as soon as you can. Says the old Scotch adage: “Many a little makes a mickle.”

The Imperfection of Christians

THEY who doubt the truth of religion because they can find no Christian who is perfect, might as well deny the existence of the sun because it is not always noonday.

Punctuality in Attending and Taking Part in Religious Meetings.

By D. T. Bourdeau

(Continued.)

4. LIKEWISE, also, the singing should be appropriate and well-conducted. Are inappropriateness, tediousness, and lack of order and harmony censurable in prayers and testimonies? They are much more so, because more observable and repugnant, in singing. For instance, singing a long hymn out of season, or singing on matters that might be good in their place but that are not in harmony with the spirit of the meeting; these things have a deadening influence on a meeting. And if the meeting is not quite killed by them, add to them discord and jargon, and you are quite sure to kill the sparks of life remaining. It is so at least to persons of refinement and lovers of order. And if this is the case with fallen beings who are laboring to be restored to right and fitness in all things, how must it be with the angels present, who have listened to, and engaged in singing the songs of Heaven, whose first law is that of order, and where no discordant note is ever heard?

All persons have their favorite hymns and tunes agreeing with their peculiar tastes, casts of mind and experiences, and these may be sung to profit in their proper seasons. And they will add to the interest of the meeting, the same as the different prayers and testimonies. But some may err in not bearing in mind that their favorite hymns and tunes may not always be timely. To illustrate: A person of a solemn and conscientious turn of mind, who naturally inclines to be shut up to the pressure of moral obligation, would also be inclined to select solemn hymns and tunes, which are good in their place. But it is a true saying that too much of one thing is good for nothing; and there are points in a meeting where the spirits need to be cheered up. Then let cheerful and hopeful hymns and tunes be sung. On the other hand, for persons of naturally cheerful and hopeful minds to monopolize the singing by introducing only cheerful hymns, might on some occasions retard the close, deep, and solemn work of ascertaining and confessing our faults and duties, which is so necessary in putting away our wrongs, and perfecting holiness.

My present limits will not permit me to say all that might be said on how to properly conduct singing. I will content myself in pointing out three or four common errors, and giving hints on how they can be avoided. And one common error is to not get the right sounds or notes in learning a tune. Let several happen to make this mistake, some on one part of the tune, and others on another, and great discord will be produced in the singing. A second error is to not notice the length of the notes and pauses. A third error is to sing too slow, to drag behind the time, and this, perhaps, while others are keeping time. And a fourth error is to sing too fast, keeping ahead of the time and those who keep it. Now to avoid these and other errors,

1. All should, as far as possible, become acquainted with the rudiments of music.

2. All should take pains to learn the excellent tunes in the back part of our hymn book; and this can done by all those who have an ear for music, whether they understand the art of singing or not.

3. Each church should have one of their members lead the singing. By this suggestion we would not, of course, establish an iron rule, or intimate that it would be improper, on certain occasions for any member to give vent to feelings and heart-felt devotions by breaking out in spontaneous singing. But if one would generally lead, and those who are next best qualified would properly relate themselves to, and stand by, the leader, then those who have not as good natural or acquired talents for music might follow, governing themselves by the leader. And thus confusion might be avoided, and all might take part in singing the songs of Zion. And with our excellent hymn book, which unbelievers admire as well as ourselves, we have a strong inducement to engage in this important branch of divine worship.

4. The time should be well improved, for it is devoted to the Lord, and the manner in which we use it indicates the interest we have in his cause, whether our hearts are tuned for his worship, or not, and whether we realize his presence, and his just claims upon our time and services. We should consider it robbery, if a man working for us and getting wages, should squander a large portion of his time in idleness. Such an one would be looked upon by all as an unfaithful person. And how must the Lord look upon those who commit the same faults toward him? Shall we rob God?

By improving every moment, God is honored, a good impression is left on those coming into the meeting, as well as on the church, a spirit of labor is encouraged, and ofttimes testimonies are crowded out which would be detrimental to the interest of the meeting. When moments are unoccupied by some who should speak &c., being backward, any one who has the cause at heart is justified in filling up the time. And God will bless such an one; for he must not be dishonored by a manifestation of indifference and ingratitude, while we are partakers of his manifold and rich benefits.

D. T. BOURDEAU.

—(To-be-continued.)—

“Thou God Seest Me.”

By A. S. Hutchins

THE eyes of God are upon us. The divine record is: “The eyes of the Lord are in every place, beholding the evil and the good.” Prov. 15: 3. The darkness cannot hide the sins of the sinner from his view, nor secret places cover them from his sight. “All things are naked and open unto the eyes of Him with whom we have to do.” “There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.” Job 34:22. A faithful and impartial record is kept on high, of the manner in which we use our time and talents, and of the influence we exert upon our fellow-men.

“God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” And every one will be rewarded “according to his ways, and according to the fruit of his doings.”

Now we may sow to the flesh, and of the flesh reap corruption, or we may sow to the Spirit, and of the Spirit reap life everlasting. Those who will continue in sin and rebellion against God, will continue to treasure up to themselves wrath “against the day of wrath and revelation of the righteous judgment of God.”

While those who confess their sins, and forsake them, and turn with full purpose of heart unto God, and devoutly serve him, may find forgiveness, have their names written in the book of life, and finally enter the mansions of the blessed, the home of the saints purchased by the sufferings of the worthy Lamb of God. Reader, how stands the case with you? What prospect lies before you to-day? Are you in the broad road to death, or in the narrow way to life? O my precious Saviour,

“What thou abhorrest let me flee, And only love what pleases thee,” A. S. HUTCHINS.

The Greatest, Truest Nobility

The greatest, truest nobility is to be a servant of God. He is nobly descended who is from above.

Signs of the Times.

So COMMON has this expression become, that men use it almost without thought, and let it pass as without meaning. But if it means anything, it means a great deal. A sign, in the sense here used, is that which foretokens or gives evidence of coming events. A sign of the times, is that which marks any particular time, as showing its relation to times past or future.

In order that we may have signs there must be a prediction of future events, the approach of which is to be from time to time foretokened or indicated by other events. But these other events must also be foretold, or they could not be signs. For instance, we might have the most startling phenomena in nature; but they would be without significance respecting what is before us, unless it had been foretold that certain events were to occur, and that their approach should be marked by these abnormal exhibitions. But these signs, being thus foretold, become themselves predictions, and their accomplishment a fulfillment of prophecy.

The signs of the times, therefore, are simply those prophecies which are fulfilling in our own day, which show that the time has come, or is at hand, for the fulfillment of other predictions, which stand in the same chain of events. Signs of the times are themselves prophecies of what is before us, and they are the seal which God sets to what has been declared in the past. They are the solemn voice of God to us, as if he were himself now walking through the land reiterating the declarations of his prophets of old, and proclaiming the truthfulness of his word to all the inhabitants thereof.

Therefore one well-defined, clearly-established, sign of the times, is an event of immense importance. It ought to arrest the attention of all mankind, and be with them, the chief topic of interest. Neglect of this will be no less a subject of censure in this generation, than it was with the Jews, whom Christ rebuked for not discerning the signs of their day. Nor will such neglect result less fatally now than then. And is there such a sign existing in our day? Every student of prophecy knows that there is not merely one, but a whole array of them, not ambiguous, and indistinct, but clear, prominent, and startling. Yet the mass of mankind shut their eyes to these things; professed Christians ignore them; and all immediately set about the work of trying to account for, and explain away, any unusual occurrence, instead of considering what lessons of instruction they are to draw from it. They would fain persuade themselves that the moral darkness and gloom, which they are constrained to admit is everywhere spreading and deepening, is but the blackness of the transient cloud, which will soon give way to the clear blaze of millennial glory. And thus they blind their eyes to the view as it really is, and wait for that sudden destruction, which the apostle declared should come upon men just when they had yielded themselves to the fast embrace of this fatal delusion.

The signs of these times are events which are laid down in the prophetic word as tokens of the near approach of the great consummation, and the opening of eternal scenes. To forewarn mankind of the coming of this eventful day, the world was to exhibit remarkable phases, and witness remarkable scenes. These may be classified under four general heads:

Unusual occurrences and phases in the religious and moral world.
Remarkable advancement and discoveries in the literary and scientific world.
Unprecedented activity and threatening movements in the political world; and,
Strange and startling phenomena in the natural world.

That the state of things here indicated does exist in all these divisions, no one will deny, who is ordinarily well-read in reference to passing events. Wherever we may look, there is no lack of occurrences, calculated to excite wonder and elicit comment. Every literary vehicle is loaded with them, every mouth is full of them. Why all do not look upon them in the same light as the student of prophecy, is because they are either ignorant of the fact that these things are pointed out in prophecy as tokens of the coming end, or are unwilling to admit the application of the prophetic declarations to them. The former, however, is largely the prevailing cause; for when a person will candidly compare the words of prophecy with the present state of the world in all its divisions, he can but see such a faithful correspondence between them, as to be convinced that these are verily the things which the prophets have said should come to pass. No, the masses are not aware of what the prophets have spoken; and hence, although they are struck with wonder at the unusual occurrences and strange events of this time, they fail to see their significance, and realize their importance. But it is not sufficient merely to have attention aroused and wonder excited; for men may wonder at the remarkable works of God, and view with astonishment the stately march of fulfilling prophecy, and, knowing not its significance, may, with all their wonder and amazement, perish at last.

Further remarks are deferred to future numbers.

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